ungodly religious with the superstitious beleevers with infidels 2. Horrible contempt of the word As Noah preached by the power of the Spirit and Christ himselfe by the Spirit so as never man spake yet both were despised and the Spirit resisted whereby they spake So now godly Ministers must not thinke much to bee despised in their Ministery For as it was in the dayes of Noah and of Christ So Christ hath told us it must be 3. Profanenesse of the Ministery and generall malice against sincerity As in the dayes of Noah many Wrights and workemen were busie to prepare an Arke for others but themselves neither entred into the same nor saved by the same And as in the dayes of Christ the Scribes and Pharisees professed themselves chiefe builders but refused the corner stone and neither entred themselves nor suffered others but envy Christ they could So shall it be in the daies of the Sonne of man 4. In the Common-state and men apostacy security sensuality men eate drinke marry but know nothing of judgement that is will not know So shall the comming of the Sonne of man be Mat. 24. 39. III. In that Christ is the true Noah all the true members of Christ who are carefull to prepare them an Arke and to get within the Arke of the Church have solid and strong comfort For 1. He is ready to receive all that come unto him who calls all the weary as Noah readily received all that offered themselves unto him Let not thy sinne discourage thee bee thou never so uncleane get once into the Arke and thou art safe 2. As Noah himselfe entred into the Arke and abode there all the time of danger and tossing by the waters So our Lord still abides in the same ship of the Church with us he is so much the more compassionate to us as hee is acquainted with our sorrowes and though the danger and feare bee never so much wee shall fare no worse then himselfe will who in all our troubles is troubled with us and for us 3. As Noah pitched the Arke within and without and so fenced it against the waues and raging billowes and surges of a world of seas So doth our true Noah strengthen his Arke and Church partly with his promise partly with his prayers that their faith faile not as with pitch within and without so firme and sure as let this little Arke of the Church be tossed upon the waters of affliction and tried by never so many temptations and persecutions in this sea of the world it is so fenced and pitched that it shall never miscarry Noahs Arke indeed by tossing and beating of the waters may bee weakened and made worse but Christs Arke the Church is made better and stronger by trialls and afflictions Psal. 119. 71. It is good for mee that I have beene afflicted that I may learne thy statutes Noahs Arke at last shall putrifie and perish but Christs Arke shall never perish but at last bee more perfect and glorious 4. As Gods Covenant with Noah was his safety in the Arke for looke upon the Arke floating above water laden with heavy burthen fenced against the waters with a little pitch perhaps not very skilfully that being the first vessell that ever was made for the water without Anchor mast sterne Pylot or Master to governe it for Noah was shut in by God how should it be but carried by winds and waves upon rockes or hills or sands or trees or buildings and so in an instant split all too pieces but that the Lord was Stearsman in all that voyage So the safety of the Church is that it hath so faithfull a Pylot whose Covenant made in his Church is the wall and defence of his people more stable then the foundation of the earth Which made David to glory Though the earth bee mooved and the mountains tumbled into the sea yet the Church may glory in the salvation of her God In our lesser trials stormes oppositions looke to God our safety be within the Arke God will provide for thy safety 5. The Arke had a time to be freed from the deluge of waters So the Church hath a time for her deliverance Rev. 7. 14. Psal 55. 22. 6. When the flood of waters bated the Arke rested on a mountaine of Ararat Gen. 8. 4. So when the waters of affliction are dried up the Church hath her rest in the holy mountain of God Ps. 15. CHAP. IV. 3. Melchizedek a type of Christ. HEbrews 7. 3. Hee was likened to the Sonne of God Wee must search wherein and how Christ was the truth of that figure I. In the notation of his name Melchizedek signifieth King of righteousnesse Our Saviour was indeed properly King of righteousnesse Heb. 7. 2. Isai. 11. 4. Psal. 45. 6 7. thy kingdome is a scepter of righteousnesse thou lovest righteousnesse Mal. 4. 2. Christ the Sunne of righteousnesse shall arise From him all have righteousnesse as from a fountaine II. In his Office 1. Hee was King of Salem of peace So Christ is called the Prince of peace Isa. 9. 6. not of a corner but of all the world and of Salem that is of Ierusalem Psal. 2. 6. I have set my King on Sion On his shoulders was the governement laid Of whom Zach. 9. 9. O Ierusalem behold thy King commeth unto thee hee is just and saved himselfe poore and riding upon an asse But with this difference Melchizedek brings peace earthly temporall but Christ is our peace Ephes. â— 14. by whom we have peace with God hee guides our feete into the way of peace and leades us to peace eternall So he was true king of true peace so was not Melchizedek 2. Melchizedek was not onely a King but Priest of the high God Gen. 14. 18. So Christ was both King and Priest King Revel 1. 5. Prince of all the kings of the earth Priest Heb. 4. 14. Our great high Priest This was not usuall in the Iewes Policy or progeny of David to whom onely the kingdome was promised neither would God admit the mingling of these Offices among them as in Vzziah 2. Chron. 26. But as this dignity was reserved unto Christ so was it dispensed with in his speciall figure to bee both a great King and Priest III. In his originall Without father or mother genealogy beginning or end of dayes without kindred that is none of these mentioned in Scripture or in the story of his life Although he had both father mother kindred birth death yet the Lord of set purpose would have all these concealed in Scripture that hee might be a more expresse type of Iesus Christ who was truely without father as man Luke 1 35. that holy thing which shall bee borne of thee shall bee called the Sonne of God without mother as God without kindred according to his Deity in respect of his divine nature without generation for who can declare his generation Isai. 53. 8.
Christ bee detained in the grave and lie under buriall three dayes and three nights parts put for the whole as perhaps also in Ionah till the case seemed desperate in both not onely in their owne apprehensions as I have before shewed but in the disciples apprehension Luk. 24. 21. Wee thought this should have beene hee that should have delivered Israel and behold this is the third day IV. Ionah was a manifest type of Christ in his resurrection For 1. As Ionah was taken into the belly of the Whale whole and passed through the ranges and armies of teeth as sharpe as speares without breaking or crushing one bone of him or the least limb of his body So Jesus Christ passed through the strait gate of death but as one bone of him was not broken the speciall and extraordinary providence of God in both of them watching the whole businesse 2. As the Lord spake unto the fish and the fish against his will must cast up Ionah on dry ground So the belly of the earth can keepe Christ no longer then the third day no more then the belly of the Whale could keepe Ionah his blessed body must see no corruption 3. As Ionah returned from his grave with a song of praise and thankesgiving Chap. 2 So Jesus Christ returned to life from his grave with a song of triumph and victory fore-prophecied Hos. 13. 14. and accomplished 1. Cor. 15. 55. O death where is thy sting O grave where is thy victory 4. As Ionah an Hebrew goes not to preach to the Ninivites being Gentiles till after his resurrection out of the belly of the Whale So Jesus Christ an Hebrew not till after his resurrection leaves the obstinate Jewes and by his Apostles ministery and preaching turnes himselfe to the Gentiles Act. 13. 46. 5. As Ionah after this delivery went and preached the doctrine of repentance with great fruit and successe to the conversion of all Niniveh and preventing the fearefull wrath denounced to come within fourty dayes So our Lord Jesus after his resurrection and ascension sending out his Apostles to preach repentance and remission of sinnes mightily prevailed and suddenly converted many nations of the Heathen and brought them to faith and repentance For Application I. Let us acknowledge a greater then Ionah here Matth. 12. 41. Lest as the Ninivits shall rise up against the Jewes they rise also against us if wee convert not nor repent at Christs doctrine as they did at Ionahs For 1. Who are they to us They barbarous Heathens and Gentiles never instructed before wee have beene trained in the Scriptures from childhood 2. What were their meanes to ours Ionah preached but three dayes to them Christ hath preached not three dayes as he nor three yeeres as to the Iewes but aboue threescore yeares He preached one sermon Christ a thousand 3. What was their Preacher to ours 1. Ionah was a weake man Christ is God and man 2. Ionah a sinful man cast into the sea for his owne sinne Christ an innocent man cast into the sea for our sinne 3. Ionah a Prophet a servant Christ the Lord of all the holy Prophets therefore of Ionah 4. Ionah a stranger to them Christ of our owne kindred and family 5. Ionah preached unwillingly Christ preached freely and spent himselfe for us 6. Ionah preached nothing but destruction of them and their City Christ a sweet doctrine of grace salvation and the promise of a kingdome of heaven 7. Ionah came indeed out of the belly of the Whale but did no miracle for confirmation of his doctrine Christ came both from the bosome of the Father and from the heart of the earth and did innumerable signes and miracles in which wee see his glory 8. Ionah a most angry and impatient man would faine die because the Ninevits did not Christ a mirrour of patience will die least his hearers should 9. To Ionah no Prophet gave witnesse or foretold of him To Christ all the Prophets gaue witnesse Act. 10. 43. and spake before of him Shall now Nineveh repent in sackcloth and ashes by Ionahs Ministery of three dayes and shall not wee by Christs constant Ministery of threefore yeares Shall Nineveh condemne Judea for not acknowledging a greater then Ionah and shall it not condemne us not repenting whose sinne shall bee farre greater then that of the Jews who rejected Christ in his abasement and humiliation but we reject the Lord of glory now exalted II. In the type and truth the freedome of Gods favour in the calling of the Gentiles Ionah was a preacher of grace to the Gentiles and Christ was a preacher of grace not to Jews onely but the Gentiles also being given for a light to the Gentiles that he might be the salvation of Gentiles to the farthest parts of the earth For 1. God is not the God of Iews onely but of Gentiles also Rom. 3. 29. 2. Christ was the promised seed in whom all nations must be blessed Gen. 22. 18. Hence comes in our title to grace and not from any desert of ours For what is amiable in the wilde Olive It is onely Gods free calling who calls her that was not beloved to bee beloved Object If we bee grafted into Christ and received into grace all is well we are in state good enough Sol. Some are grafted into the Church by profession of mouth onely as all were not Israel that were of Israel and some planted into it by the faith of the heart The former are not altered from their wilde nature the other are renewed to the Image of Christ. Therefore let none content themselves with externall profession joyning in the word sacraments and prayer but labour for soundnesse of faith and grace by which onely wee become branches of the true Olive whereas to be hanged as a scien by a thred of profession will not keep it from withering III. In both we have a certaine Embleme and proof of our resurrection Rom. 8. 11. If the Spirit of him that raised up Ionah and Jesus be in us he shall also quicken our mortall bodies and if the head be risen the members must rise also For as God spake to the fish and the fish gave up Ionah as from the dead so shall God speake to the earth and sea and all creatures and they shall give up their dead Isa. 26. 19. he shall say to the earth give and to the sea restore my sonnes and daughters and they that are as seed under clods shall awake and sing And these dry bones shall be againe covered with sinews flesh and skin as Ezek. 37. 6. For as it was impossible for Christ to be held ever under death Acts 2. 24. as impossible is it for his members Let us comfort our selves in the approach of death to our selves or our friends and by rising before hand from the grave of our sinnes provide for a blessed and joyfull resurrection 2 King 13. 21. a dead
kinds of legall uncleannesse Next all Legall uncleannesse was to bee cured two waies 1. by ablution or washing 2. by oblation or offering Both these were appoynted for all kinds as in particular 1. for uncleane touchings and tastings the parties must wash their cloathes Levit. 11. 40. 2. for uncleane issues they must wash themselves and their cloathes Levit. 15. 13. 3. for uncleannesse of Leprosie they must wash themselves their cloathes and besides shave off all their haire and stay seven dayes without the campe Lev. 14. 8 9. Sect. V. I. The first meanes of purging Legall uncleannesse is washing which shadowed out the washing of the sinner in the laver of Christs blood All the water in the sea cannot wash away the least sinne that great worke is appropriated to the blood of Christ 1 Ioh. 1. 7 the blood of Iesus Christ his sonne cleanseth us from all sinne Rev. 1. 5 who loved us and washed us from our sinnes in his blood which blood is opposed to all legall washings Heb. 9. 9. Object Lev. 11. 44 this washing is called a sanctification Answ. Sanctification is twofold 1. by the outward signe 2. by the inward truth They by washing symbolically and in outward profession by these rites sanctified themselves but thereby beleevers were led to the internall truth and the laver of the blood of Christ. All this washing then leads us to the blood of Christ by which is meant his whole passion and obedience by the merit whereof he hath procured both remission of our sinnes and mortification of them And herein is no small resemblance 1. Washing is an applying of water to foule parts so in the cleansing of sinne must be a speciall application of the blood of Christ called Heb. 9. 14 the sprinkling of Christs blood upon the conscience Which is nothing else on Gods part but the imputation of Christs sufferings to us and on our owne part the application of them to our selves by the hand of faith 2. In Washing is a rubbing and scowring off of uncleanenesse which will not easily off and in some foulenesse they must wash often for the surenesse of the worke noting the paines and true indeavour of the repentant heart in mortification and afflicting it selfe It is well contented with any beating and wringing so hee may fetch out the stayne of sinne which sticks as close as his flesh to his bones 3. The uncleane party was to wash himselfe that is his whole man and every part which noteth totall sanctification in the whole man and all parts and members that the washing may be as large and generall as the foulenesse is For whatsoever part is not washed by Christ hath no part in Christ which made Peter say not my feet onely Lord but mine hands and head 4. In the foulenesse of Leprosie hee must wash againe and againe to note that after our justification by the death of Christ we must looke to a second washing of sanctification by his spirit And because we have still washing worke with us wee must be still washing our selves by daily labour in our owne reformation This was more lively signified in that other ceremony added to washing in the Leper that hee must shave his haire againe and again signifying the paring away of superfluities and lusts as fast as they grew and a voluntary departing from his owne secret corruptions which were as many as the haires of his head and no lesse rooted in him that well he might shave and loppe them but hee was out of hope quite to unroot them as long as he lived He must keepe them under but cannot be rid of them Hee must shave the first day and the seventh day and resist his lusts which daily grow up on him as haire cut quickly growes againe 5. The uncleane person must wash his clothes as well as himselfe signifying that we must part with all impurity even the least at least in endeavour cherishing none favouring none He must hate the very garment spotted by the flesh all occasions and appearances of evill esteeming the least spot of sinne foule and filthy enough And all this is requisite in purifying of the soule I. Labour against the smallest sinnes Be not a mental adulterer banish unchastity in the eye and mouth avoid wanton company as did Ioseph that of his Mistris Thou art no drunkard or great swearer but art thou a companion of such not reproving them No Papist but a friend and patron as seeing no great harme in their superstition No Atheist but a scorner of the persons and doctrine of godly teachers what doest thou but foame out thy owne shame If thou shouldst keepe thy selfe never so pure but partakest in other mens sinnes thou art unclean This reproveth Magistrates who though they themselves come to Church yet suffer others in time of divine worship to lye in streets houses fields openly c. prophaning thus the day of the Lord which is to bee kept holy to our God Or if they be ordinary abettors of idle persons and gamesters by example This brandeth Ministers openly pleading for drunkards and hatefull blasphemers This defileth masters parents husbands that suffer their families to runne into prophanenesse or ryot II. In all these touches goe to the fountaine opened Zach. 13. 1. Every Iew had his waterpots to keep water for daily purification Iohn 2. 6. but now the house of David and Ierusalem that is all the godly have a fountaine opened by the death of Christ. We must every day be washing and cleansing our selves in that fountaine from all filthinesse of flesh and Spirit Sect. VI. II. The second meanes of purging legall uncleannesse is oblation or offering some attonement to the Lord this directly leads us to Christ. For howsoever an uncleane person must wash himselfe and his clothes yet no Iew could make an attonement for himselfe but this was common to all uncleannesses legall the Priest must make an attonement for the uncleane person For all uncleannesse in generall Lev. 16. 30. In speciall for uncleannesse in touchings Numb 19. 4. In issues Lev. 12. 8. and 15. 15. In leprosie Lev. 14. 53. Noting by the way that all that we can doe cannot make attonement for the least spot of sinne Let us wash our selves as often as Naaman in Iordan yea let us take snow water to us and wash our hands most cleane yet our owne cloths will make us foule and God will plunge us in the pit if our Lord Iesus the high Priest of the new covenant make not attonement for us A fit note against all humane satisfaction and merits The offering for the legall uncleannesse by touching was done by the sacrifice of a red cow and the sprinkling water made of the ashes of that red Cow prescribed by God to this purpose Numb 19. called water of expiation That all this ordinance typified Christ to the Iews the Apostle expresseth Heb. 9. 13 14. when from
is the scope of the Apostle in describing Melchizedeks Priesthood so largely For the Leviticall Priests were homagers to this yea to the shadow of it in Melchizedek while they were in Abrahams loynes 1. They were men onely of men Christ the Sonne of God true God and man 2. They were sinfull men and must offer first for themselves and then for others Heb. 5. 3. But Christ was sinlesse he needed not offer for his owne sinnes Heb. 7. 26. 27. 3. For their office they were but ministers of holy things and of salvation propounded in them Christ because of this order was author of salvation to all that obey him Heb. 5. 9. 10. 4. They were many and all ministers of a temporary covenant but he is but one who hath obtained a more excellent office in that he is Mediator of a better testament established upon better promises Heb. 8. 6. For the promises of the covenant of grace are more excellent then those of the Legall covenant 5. They offered often and the repetition of sacrifices argued their invalidity and imperfection but he offered but once and needed not do it daily Heb. 7. 27. which argued the perfection Heb. 9. 28. 6. They offered the blood of beasts which could not expiate sinne nor wash the conscience of the sinner farther then purifying the flesh but he not with blood of bulls and goats but with his owne blood entred once into the holy place having obtained an eternall redemption Heb. 9. 12. and this blood purgeth the conscience from dead works verse 14. 7. They served in an earthly fading Sanctuary made with hands and entred into an holy place which perished and fayled according to that elementary and temporary worship but he is minister of the true Sanctuary and Tabernacle which the Lord pitcht and not man Heb. 8. 2. this tabernacle is his owne blessed body in which he performed all his service called chap. 9. 11. a great and more perfect Tabernacle not made with hands and vers 24. is now entred not into holy places made with hands but into the very Heaven to appeare in the sight of God for us 8. They all ceased dyed one succeeded another as mutable was their whole service which also ceased and deceased and gave place to the truth of it when the fulnesse of time came but this true Melchizedek being without beginning or end of daies hath an eternall Priesthood Heb. 7. 24. and therefore neither hath nor needeth any successor in earth Whence every repetition of his sacrifice bloodily or unbloodily in the Masse is an high and hatefull blasphemy a denyall of Christs person to be above the person of Melchizedek and of his sacrifice to be above Aarons or that it was offered by the eternall spirit of his Deity VI. The excellency of the person shewes the greatnesse of the Sacrifice the greatnesse of the sacrifice the greatnesse of the sinne Melchizedek because he was but likened to the Sonne of God Heb. 7. 3. could not offer a Sacrifice to take away sinne he must be the Sonne of God indeed and God himselfe that must doe that The least sinne which wee account so light could never be expiated but by the blood of him that is God as well as man All created strength cannot stand under the burthen of the least sinne Therefore in the worthinesse of this person see the unworthinesse of thy sinne to hate and abhorre it and thy selfe in dust and ashes for it An haynous and execrable offence were that which nothing could take away but the death of the Prince CHAP. V. 4. Isaac a type of Christ. I. IN his birth Isaac the sone of Abraham the father of the faithfull a promised seed long before he was borne in whom all the nations of the earth should be blessed Yea so strange was his birth as that he was not to be borne by the strength of nature but of Sarahs dead womb when it was not with her as with other women insomuch as when the Angell foretold it to her she thought it impossible Gen. 18. 12. So Christ the sonne of Abraham commonly so called The onely Sonne of God by nature who is the father of all the faithfull who are taught to say Our father c. The onely true promised seed long before prophecied of and expected of beleevers before his manifestation about foure thousand yeares Borne and incarnate not by the strength of nature but by the power of the holy Ghost after an unconceivable manner so as when the Angell told his mother Mary of his miraculous manner of birth she thought it impossible and said How can this be Luk. 1. 34. And in him onely the whole spirituall seed of Abraham all Gods people of Jewes and Gentiles were blessed Psa. 72. 17. the Nations shall blesse him and be blessed in him Which Prophecy cannot be understood of Salomon for scarce his owne nation was blessed in him who by his sinne lost tenne tribes of twelve from his owne sonne and verse 5. they shall feare him so long as the Sunne and Moone endure from one generation to another vers 11. all Kings shall worship him and serve him and vers 17. his name shall be for ever all these are true in Christ onely Thus as Isaac was founder of a mighty state so Christ of all the Church of God in all nations onely blessed in him As Isaac was his fathers heire So Christ heire of all things Isaac hath goods onely II. In his suffering 1. Isaac was circumcised the eighth day so was Christ. Luk. 2. 2. Isaac in his infancy was persecuted by Ishmael Gal. 4. 29 So Christ by Herod Mat. 2. 3. Isaac carryed the wood of the burnt offering upon his shoulders even to mount Moriah Gen. 22. 6 So Christ carryed the Crosse on which he was to be nayled even to Golgotha 4. Isaac was led away as a Lamb to the slaughter So Christ was led away Ioh 19. 16. to death 5. Isaac without reply submitted himself to his father even to the death suffered himselfe to be bound on the wood and yeelds himselfe a burnt offering unto the Lord Even so Christ without reply was obedient unto his father unto the death and was content to be bound not as Isaac for himselfe alone but for us and them and laid downe his life a whole burt offering and a ransome for many Ioh. 16. 28. Thus were both Lamb-like sufferers both beare their Crosse both without reply led away both bound and fastened on the wood both willingly obedient to the death III. In his offering 1. Both sonnes onely sons innocent beloved of their fathers Abraham did al at Gods Commandement and lifted up his hand So Christ by the determinate counsell of God was delivered by wicked hands Abraham offers his Sonne freely God more freely offers his sonne out of his bosome 2. Abraham by Gods commission riseth early in the morning to sacrifice his sonne and Isaac riseth as early to obey his
house and for all the people but not without blood Signifying that Christ by one alone sacrifice of himselfe hath opened the Sanctuary of heaven and by his ascension hath made entrance into it on our behalfe and there appeares before God once for all to make intercession for us See Heb. 10. 12 19. And as he must goe alone without all attendants so Christ must tread the winepresse alone No friend no disciple stands with him no fellow no companion goes with him to make attonement but all feare and flye that we might cast our eye on no other Mediatour but him 1 Tim. 2. 5. IV. He must continually decide the highest controversies he must judge betweene the cleane and unclean he must excommunicate the one out of the congregation and receive in the other when he was legally cleansed Signifying Christ who in the Church and Scriptures is the supreame Judge of all controversies It is his word alone can binde or loose justifie or condemne According to his direction obstinate persons are to be cast out and penitent offendors received in As Pharaoh to Ioseph so God to Christ Without thee shall no man lift up his hand or foot in all the land of Aegypt Gen 41. 44. I. Ministers of the new Testament must learne hence to attend diligently on their charges and know that the substance of all these duties lyeth as heavy on their shoulders as upon those Priests of the old Testament Every conscionable Minister is bound 1. To prepare sacrifices to the Lord. In the old Law the Priest presented dead sacrifices but we must offer living ones They dead beasts but we living men quickened by faith alive by the Spirit of God holy and acceptable They externall and unreasonable we reasonable and spirituall such as God who is a Spirit may accept and delight in They must first kill and then sacrifice so we can never present any man an acceptable sacrifice without killing his sin As the poore beast must be killed and cut in pieces and then offered so we must by the sharpe knife of the Law urging repentance and mortification cut asunder the heart-strings of sinne mangle the body of sinne and let out the life-blood of mans lusts and corruptions And as they having slaine the beast must wash the entraile burne the fat cast the filth and dung into the place of ashes so the Minister after his labour in mortifying sinne must bring men to the lavour of sanctification separate them from their foulenesse and bring them to full holinesse in the feare of God 2. The Priest must preserve knowledge his lips must feed many hee must stand in the counsell of God and bee as his mouth And as Jesus Christ brought the whole will and counsell of God from the bosome of his Father So must his Minister declare that whole counsell to the Church and keepe nothing backe 3. The Minister must daily dresse the holy lampes and lights morning and evening and preserve the light from going out he must prouide oile for the continuall feeding of the lights that is by painefull and diligent study of the Scriptures and meditation hee must furnish himselfe to the worke of the Ministery that the light of holy doctrine may shine by him on all occasions that having the tongue of the learned he may be alwayes ready to speake a word to him that is weary and never want words of comfort which may bee as oile to the distressed soule 4. He must daily burne incense before the Lord upon the Altar of sweete perfume that is offer daily prayers as sweet odours in the Name of Christ who is the Altar of sweet perfume both for himselfe and his people He must pray also for the people and blesse them as Samuel God forbid I should sinne against God and not pray for you For his office is to stand betweene God and his people Every man must bee his owne mouth to God but hee must bee the mouth of every man 5. He must weekly set the Shew-bread before the Lord that is propound Jesus Christ the true bread of life the Manna that came downe from heaven the continuall strength and nourishment of the Church of God both in the ministery of the Word and Sacraments which the ancient Church did weekely celebrate as the Priest did weekly set these loaves Nay hee must not onely set them before others but himselfe must feed on them as the Priests did on the Shew bread all the weeke and yeare long lest it befall him as that Prince 2. King 7. 20. that saw plenty of food with his eyes but tasted not of it for being troden under foot he died II. Every Christian as a Priest unto God must 1. Daily labour in his owne mortification Every day kill some beast or other some lust or other that as wilde beasts are untamed and dangerous to the soule 2. Morning and evening dresse his lights and looke to the clearing of his lamps setting himselfe a taske of daily reading the Scriptures for the clearing of his judgement and the informing of his minde and for the reforming of his heart and life that hee may shine every day more clearly then other in holy conversation 3. Every day burne incense before the Lord upon the Altar of sweet perfume both morning and evening Every Christian morning and evening must offer up dayly prayers and praises as a sweet smell unto God That as the smoke of sweet incense goeth upward and disperseth it selfe abroad in the aire so the incense of prayer ascending may disperse it selfe abroad for the benefit of the person family Church at home and abroad What else calls the Apostle for saying Pray continually in all things give thanks but that the Lord should smell the sweet odours of our morning and evening prayer especially when wee rise and goe to rest How this duty is neglected and with manifest contempt and losse every mans conscience can tell him Now in offering this incense 1. See no strange incense be offered that is no prayer without faith 2. None but upon the Altar of incense none but in the Name of Christ. 4. Every weeke on the Sabbath day as the Priests in the Law provide himselfe of shew-bread to serve for his provision all the weeke that is make such conscionable use of the holy Ministery as hee may preserve life of grace and strength of grace which falls to consumption in the soule except it be continually repayred even as the body wasteth without naturall food 5. Every yeare set apart a day of expiation to make an atonement for himselfe for his house and all the people This proportion shewes it not amisse once a yeare to set apart a day of humiliation in serious fasting and prayer to make atonement for our owne and others sinnes The equity of which seemes not onely grounded in that Law Levit. 16. 29. which enjoines the Jew a yearly standing fast wherein once a yeare every
take heed of prophaning this precious blood take heed of sinning against it Consider of that sore punishment which he is worthy of that treads under foot the sonne of God and counteth the blood of the Testament unholy Heb. 10. 29 He cannot expresse the greatnesse of the punishment in words but leaves it to all mens mindes to consider of Quest. How may a man prophane this blood Answ. 1. By undervaluing it as Papists who thinke it insufficient to ratifie the Covenant unto them without other additions and supplies from themselves and others yea ascribe as much to the blood of Thomas Becket and other traytors as to this blood 2. To be ashamed of Christ and his sufferings The Jewes must strike the lintells of their doores with the blood of the Paschall Lambe that all might see they were Israelites signifying that we must openly professe Christ and not be ashamed of his death and ignominy which is the life of the world at which notwithstanding the greatest part of the world stumbleth at this day To shame at the profession of Christ is to contemne his blood 3. To contemne it in the meanes in which the Lord would hold it before our eyes To reject or neglect the preaching of the word wherein Christ is crucified before our eyes as he was to the Galatians chap. 3. 1. To neglect and despise the Sacrament in which his blood is after a sort powred out to the mind and sences Or unpreparedly to receive the Sacrament and in the unworthinesse of a guilty conscience is to make ones selfe guilty of the blood of Christ as Pilate Iudas and the soldiers were 4. To despise and wrong the godly descended of the blood of CHRIST redeemed with the blood of CHRIST To hate the Church of God and abuse the members of Christ is to crucifie againe the sonne of God and despise the price of our purchase In that ye do it to one of these little ones ye did it to me Thou canst not draw blood of the Saints but thou sinnest against the blood of Christ. 5. To prophane it in gracelesse swearing as those branded bell-hounds that sweare commonly by wounds or blood as if this precious blood were to be engaged on every base occasion Well they carry wounds in their consciences and powre out the life blood of their soules Sect. IV. IV. In eating the Paschall Lambe Jesus Christ was typified To this eating many conditions are required concerning 1. time 2. place 3. persons 4. manner 5. measure The time It must be eaten at the same time and in one evening must all Israell eat the Passeover 1. In the evening to signifie our estate of darkenesse and misery by sinne and death till Christ came and when Christ came to be our ransome 2. In one and the same evening to note the holy agreement and consent of the whole Church in the faith of Christs death and passion to which well agrees the constitution of our Church ordaining the supper succeeding it in the same time so all superstition and formality be avoided The place 1. Every particular Lambe must be eaten in one house to signifie the unity of the Church of God the house of the living God and the spirituall conjunction and agreement of all the faithfull in one bread and one body 1 Cor. 10. 17. 2. If one house sufficed not to eate up one Lambe they might call in their neighbours to a competent number which might bee about a dozen as in our Saviours family to signifie 1. that the Gentiles in time by the voice of the Gospell should be called in to the participation of Christ the lambe of God and to the fruition and feeding of the same lambe with the Israelites 2. no number is assigned because the Lord onely knowes who are his 3. because there were many lambes to bee slaine they must be eaten in many houses so as no man must abstaine from the Passeover in paine of death signifying the speciall application of the same Christ to severall persons families and the Church is no salvation 3. In the night of errors heresies afflictions and persecutions for the truth when God revengeth the worlds contempt of his grace if we would bee safe wee must keepe our selves within the Church not departing from the particular house or Church in which we are to joyne to Idolatry or errors least Gods revenge overtake us as the waters overwhelmed all that were without the Arke II. The manner prescribed to all Passeovers ensuing stood in three observations 1. They must eate it with unleavened bread signifying that if we would feed on Christ our Passeover wee must purge out all old leaven and become a new lumpe 1 Cor. 5. 7. This old leaven is the fusty swelling and spreading corruption of our owne wicked nature the leaven of sinne false doctrine heresie corruption of manners sowre and tart affections that will not stand with the receiving of Christ and his benefits All this we must purge out and study for sincerity and truth in judgement in affection in action 2. They must eate the Passeover with sower herbs as sawce signifying 1. true repentance and godly sorrow of heart to bee inseperable with the true apprehender of Jesus Christ 2. that Christ and his Crosse are inseperable and that afflictions as sowre herbs are the most whole some sawce of Christianity Sowre indeed and unpleasing to the flesh but profitable 1. to prepare and provoke the appetite with more cheerefulnesse and ardency to all godly duties of prayer hearing Sacraments mercy patience hope c. Rom. 5. 3 4. 2. to whet and provoke to the practise of all Christian duties of mercy and love 3. to excite the desire to bee fully fed with that sweet tree of life and that blessed Mannah in which is no sowrenesse in the kingdome of glory Rev. 2. 17. 3. They must alwaies in eating repeate and conferre of their deliverance out of Aegypt and in memory of that benefit provoke their thankfulnesse of God ver 26. 27. adding as it were to the Sacrament a word of instruction signifying 1. that we should alwaies remember the death and passion of Christ with due thankefullnesse for so great a deliverance by it if they must still speake of their temporall deliverance much more we of so great and eternall deliverance by it from the spirituall servitude of sinne death the divell and damnation 2. it shadowed herein its successor in the new Testament for the Sacrament of the Supper was therefore instituted to keepe in remembrance the death of Iesus Christ. 1 Cor. 11. 26. As often as ye shall eate this bread and drinke this cup ye shew the Lords death till he come 3. to be a rule for all Sacraments wherein it is necessary that the word be ioyned to the Element I meane the word of Institution and if it may be conveniently of exhortation that the seale may goe with the Charter as
us into our owne Canaan and countrey and that with all expedition seeing that to be dissolved hence and to be with Christ is best of all Phil. 2. 23 3. We must celebrate our Passeover with staves in our hands that is the doctrine of the Law and Gospel held in our hearts as a staffe to defend our selves in the right track and path of holy doctrine and holy conversation to repulse our adversaries that come out against us for it is the sword oâ— the Spirit and to leane upon as a staffe in our weaknesse and wearinesse This staffe must not lie by us in our books but be held in our hands and hearts and bee not in our possession onely but in our daily use Hee hath no comfort of this Sacrament that hath not this staffe in his hand VI. As the Jewes in eating the Passeover must repeate and recite the memory of that great deliverance out of Aegypt by a mighty and miraculous power so must we in our Sacrament commemorate and remember our great deliverance from hell and that spirituall Pharaoh wrought by the blood of our Paschall lambe 1 Cor. 11. 26 so often as ye shall eate this bread and drinke this cup yee shew the Lords death till he come And therefore it is very fit the word and Sacrament should goe together as the seale together with the deed and Indenture Hence those that are so devoute at the Sacrament and neglect or despise the Word are meere hypocrites and ignorants their folly is like his that makes much of a seale but teares the Indenture all to peeces which onely can convey his inheritance unto him VII As the Jewes came together to eate the whole Lambe so must wee to receive whole Christ. Quest. When do we receive whole Christ Answ. First when we reverently receive the signes appointed by Christ according to his owne institution Secondly when we receive faithfully the thing signified which is Christ and all his merits I. For the former 1. as it had beene a great sin for the Jewes to divide the Lambe which God commanded to be eaten whole no lesse grievous a sinne is it in Popery to administer the bread without the cup of which Christ hath said expressely Drinke ye all of this 2. as the Lambe was appointed to no other use by Moses but to be eaten so was the bread and wine in the Sacrament ordained to no other end by Christ but to be eate and drank all other holy use of them out of the action of the Sacrament is Idolatrous superstitious and unlawfull 3. as it had beene a grievous sinne to reserve any of the lambe till the morning against so expresse a commandement appointing it to be wholly eaten so grievous a sinne is it to reserve the consecrated host as they foolishly call it either to boxe up or to hang up or to worship and adore it or pray unto it or carry it in procession or lift it up with both hands above the Priests head that it may be worshipped with divine and Idolatrous worship or yet if it be possible with more blasphemy to offer it upon an Altar as an unbloody sacrifice for the sinnes of the quicke and dead which abolisheth at once the whole Priesthood of Christ. All which the Lord would prevent in this constitution that no part of the lambe must be reserved but if any were left it must be burnt with fire II. Wee eate the whole lambe when with the signes we receive the thing signified which is Christ and all his merits Wee must feede upon and digest whole Christ that is bee united so straitly and undividedly to Iesus Christ as the meat which is changed into the same substance with our bodies and this by the faith of our hearts which so straitly knits us to Christ as a marriage bonde and he becomes a perfect nourishment to us unto eternall life Neither could our Lord fitlier expresse this strait union then by feeding and eating seeing there cannot be a straiter union in nature then betweene the thing nourishing and nourished Quest. What may I doe thus to receive the whole lambe Answ. 1. Come hungry in sence of the want of faith and desire of supply 2. Labour to feele the sweetnesse of Christ take heed of despising this sweet Mannah Let not the hunger of the Onyons garlick and flesh pots of Aegypt thrust downe the desire of this Mannah which comes downe from heaven to which the other Mannah was not halfe so sweet 3. Thinke it not enough to eate the flesh of Christ Sacramentally if not spiritually Conceive what a fearefull delusion it is to eate the Sacrament of the flesh of Christ in the Supper and not eate the flesh of Christ by the Sacrament Thou hast beene at the Supper of the Lord but hast not tasted of his Supper CHAP. XX. The Pillar of Cloud and Fire a type OF the ordinary Sacraments of the Iewes pointing at Christ we have spoken Now of the extraordinary Of these some are answerable to the Iewes circumcision and our Baptisme as 1. the Pillar of Cloud 2. the red Sea Some to the Iewes Passeover and our Supper as 1. Mannah from Heaven 2. water out of the Rocke The ground of this distinction we have in 1 Cor. 10. 2 3 where the Apostle leads us by the hand to the distinct consideration of these Sacraments First of the Pillar of Cloud and fire under which the Fathers of the old Testament were baptised When the Lord in his wise providence appointed to lead the children of Israel for the space of forty yeares through a dry uncouth and terrible wildernesse himselfe undertooke to be their guide and for their certaine direction in their way appointed them this visible signe of his presence for their motion or station by night or by day through all their pilgrimage concerning this Cloud let us enquire 1. of the kind 2. of the difference betweene it and other clouds 3. of the use of his cloudy Pillar 4. how a type of Christ. 1. Quest. What kinde of Cloud was this Answ. Not naturall but supernaturall and miraculous yea one of the foure great miracles that the Lord continued all the while of their Iourney which was forty yeares Those foure great miracles were 1. the not swelling of their feet Deut. 8. 4. 2. their apparrells not wearing or not waxing old Deut. 8. 4. 3. the feeding of them with daily Mannah ver 3. and 16 and water out of a rock ver 15 4. this Pillar 2. Quest. Was there any difference between this and other Clouds Answ. Yes in five things 1. the matter 2. the fashion 3. the motion 4. the properties 5. the durance 1. The matter of it was not of vapours as other clouds nor apt to engender raine but framed by the Lord besides and above the ordinary course of nature 2. The fashion It kept still the figure of a Pillar whereas other clouds continually alter the
given to the Sonne to have life in himselfe Ioh. 6. 35. I am that bread of life 2. That Manna not having life in it selfe cannot give to others what it selfe hath not it could onely preserve life given of God But this can conuey and give life to others Ioh. 6. 33. The bread of God is he which commeth downe from heaven and giveth life unto the world 3. That Manna preserved onely naturall and temporall life as other bread but this preserves spirituall and eternall life in the soule and inward man 4. That manna could not preserve this temporall life for ever Ioh. 6. 49. Your father did eate Manna in the wildernesse and are dead nay it could not keepe them from hunger above one day to an end But this bread once tasted makes a man live for ever hee shall not die vers 50. yea he shall never hunger more vers 35. 5. If a man were dead that manna could not raise him againe to life but this raiseth dead to life as Lazarus which all the food physicke and meanes on earth cannot doe Iob. 11. 25. He that beleeveth in me though hee were dead yet shall hee liue 6. That manna did corrupt it melted daily when the Sunne arose it lasted not beyond a day it continued not beyond the wildernesse and that small portion which the Lord reserved in the Holy of holies perished and was lost after the captivity But this manna is not subject to corruption but abideth sweet and precious to every hungry heart nor subject to violence but abides in the Holy of holies without all change or feare of danger nor onely lasts in this journey through our wildernesse but is the sweetest and most delicious in our Cannan when hee shall bee food physick raiment delight and all in all to all the Saints and sonnes of God Sect. IV. Now to application I. To note in God foure things 1. Patience and love 2. Watchfulnesse and care 3. Bountifulnesse and benificence 4. Wisedome and judgement And all these to his Church both Jewish and Christian and to all the Israel of God Legall and Evangelicall Every one of these affordeth us speciall matter of instruction I. His grace and patience appeares in the time of his giving both the typicall and the true manna from heaven Then hee pleased to give the manna to Israel 1. When Israel had great need of Gods helpe and had no power to helpe themselves when they were even ready to starve Even so when the Church was in extreme need of Christ and altogether helplesse in herself it pleased God to give his Sonne from heaven to save and refresh her Which the Apostle notes Rom 5. 6. For Christ when we were yet of no strength at his time died for the ungodly 2. Then God gave Israel manna when Israel murmuring had deserved nothing but wrath and vengeance when they could looke for nothing but fire from heaven hee gives them food from heaven and such food as was Angels food sweet as honey Oh what a tender Nurse is the Lord become to a froward people hee will still the frowardnesse of his first borne rather with the breast then with the rod Even so when by our hatefull sinnes of many sorts wee could neither deserve nor expect any thing but revenge from heaven God sent his Sonne from heaven the true manna and bread of life who hath more sweetnesse in him then the honey combe which one gift sweetneth all blessings which else had beene so many curses For what had the Israelites deliverance victory lives been worth in the wildernesse without food and manna which kept them in life and strength Even so had all our outward blessings been to us without Jesus Christ onely a lingring death and misery Oh who would deale thus with his enemy but hee that hath an Ocean of mercy Which the same Apostle in the same Chapter ver 8 leadeth us unto where hee magnifieth and heightneth Gods love unto us that while wee were yet sinners Christ died for us yea while we were yet enemies ver 10. he sent us this manna by whom he reconciled himselfe unto us Let this consideration be of use 1. To stirre up in us a fervent love of God who loved us with a pitifull love when wee were in so pitifull a case as also with so seasonable love when our extreme need urged us yea with such effectuall love as spared us the greatest gift of love and the richest mercy that heaven and earth can containe to relieve our want 2. To labour to love our enemies as God did us being his enemies For naturall men and hypocrites can love those that love them Matt. 5. 45. but if we love them that hate us we shall be the sonnes of our heavenly Father 3. To move us to cease from our sinnes for who would goe on to provoke so good a God that still prevents us with love and mercy And if hee please to reserve love for us while wee are yet in our sinnes and in love with them how sweet will his love be when we cease to love them How strong will it bee and how constant For doth hee not cast us off when wee are enemies and deserve hatred and will hee ever cast off those whom he thus loveth This love shall be stronger then death for that shall not quench it II. See the watchfulnesse and care of God over his Church The manna fell with the dew and while the people of Israel slept the Lord watched to spread a table for them because 1. he that keepeth Israel slumbreth not nor sleepeth The eye of the Lord saith Basil is without all sleepe ever watchfull 2. because hee is a tender father and Israel is his sonne and first borne A carefull father is waking for his childs good while it sleeps and takes no care In like maner hath this watchfull eye kept it selfe waking from the beginning of the world till this day How did it watch over Abraham and all his beleeving posterity whilest he and we were all in the night of sinne and death And whilest wee were in a dead sleepe how carefully did hee provide this heavenly manna and spread it about the tents of the Church in all ages 1. In the promise of the blessed seed 2. In the types and shadowes signifying and exhibiting Jesus Christ. 3. In the holy Ministery of Prophets and Apostles in which it was plentifully showred 4. In the spirituall worship of beleevers both in the old and new Testament 5. In the blessed incarnation and appearance of the truth it selfe who rose as a glorious sunne of righteousnesse but as it were at midnight when the world lay in such palpable darkenesse as was thicker then the darkenesse of Aegypt as manna fell in the night and was readier for them every morning then they were for it Apply this observation for thy particular comfort If thou beest an Israelite no night shall befall thee nor sleep in any
behaviours as the fame of your sweet savour goes forth in the Church of God to which I doubt not but this Treatise will be the more welcome because of your worthy name prefixed It is an Orphane and the Widow desires it should be your Ward who in your love can best tender it and by your authority defend it sufficiently The God of heaven increase all heavenly graces and comforts in your noble heart abundantly and adde unto your dayes honours and blessings of all sorts till these shadowes flie away and the true Day-starre arise upon you in glory the hearty prayer of one who is and desires to be reckoned among Isleworth Iune 20. 1635. Your Wo truest friends in every good service WILLIAM IEMMAT TO THE CHRISTIAN READER I Have heard of a demurre made as though something were put forth under this Authors name which it none of his I assure thee in the word of a Minister that for the workes that have my Epistle prefixed and I heare of no other published with his name there is not one note nor notion which is not the Authors owne according to his papers And the like I affirme concerning this Treatise of Types which now I publish The use of it is manifold To open divers places of Scripture To shew the meaning of legall shadows and ceremonies To declare the faith of the Elders who received a good report To manifest our faith one with theirs one faith one Lord one Baptisme one salvation To magnifie and commend Christ to every soule that it may be saved and he honoured To discerne and bewaile the blindnesse of Gods ancient people the Iewes and pray for their returne to the truth not catching at shadowes Of whom in present I may say with detestation of their madnesse as he said against the Philosophers Nos qui non habitu c. Wee Christians whose excellencie stands not in outward things but spirituall glorie that we have found what they with all their diligence have sought and could not finde Why are we unthankâ—full Why doe we stand in our owne light if the truth of the Deitie hath in this our age attained to maturitie Let us enjoy and make use of our owne good and follow the truth in truth avaunt superstition be packing all impietie let true religion be preserved and flourish Yet withall seeing there is a promise that all Israel shall be saved let us pray for the performance and that with all earnestnesse as that converted Iew gave exhortation to his sonne So long poure forth thy prayers for the remnant of Israel till God looke from his high habitation and see and have mercy on his people for the Lords sake his Anointed that in our daies Iudah may be saved and the children of Israel may dwell safely in their owne land and spend their daies in good the Lord making his good Spirit to rest upon them William Jemmat A Table of the Contents of this Treatise I. THe Introduction containing five Propositions of the Church salvation covenaÌ„t of grace Christ the ancieÌ„t ceremonies p. 1 Five reasons for those ceremonies 2 Grace in the New Testament specially how 3 Ceremonies called shadowes for foure reasons 4 Threefold use of them to the Iews 5 Gods wisedom in appointing them three wayes ibid. II. The Treatise shewing Christ prefigured by holy persons and things 5 I. Adam a type of Christ in creation office soveraignty conjugation propagation 6 The Ministery reverend for antiquitie 8 Antiquity of the doctrine of free grace ibid. Seeke life by Christs death ibid. Get into Christ the second Adam as thou art surely of the first Motives 9 II. Noah a type for salvation righteousnesse preaching Arke repairing the world sacrifice of rest and a dove sent out of the Arke 10 Preserve integrity in the worst times 14 Sinnes which are signes of judgement approaching 15 Comfort to bee had in Christ our Noah 16 III. Melchizedek a type in Etymologie office originall excellency of person and Priesthood 17 Christ greater than Abraham 20 Comfort by Christ our Melchizedek ibid. We are blessed by our Melchizedek 21 By our Melchizedek the Church abides for ever 22 Excellencie of Christs Priesthood above the Leviticall eight waies ibid. Sin not to be accounted slight whose sacrifice is so costly 24 IV. Isaac a type in birth suffering offering escape marriage 24 A patterne of obedience in 5. things 28. Two rules 29 A type of our resurrection 31 Matter of sweet consolation 32 Look for helpe though the case bee desperate ibid. V. Joseph a type in his person actions passions advancement 33 No newes for good men to be hated for their excellencie 37 All sufferings of the godly come of God ordained and ordered 37 Comfort by Christ our Ioseph foure wayes 38 Do to Christ as Iosephs brethren to him 39 VI. Moses a type in person estate office suffering sundry actions 40 Our doctrine is of God 45 Be faithfull in doing thy office 46 Shew faith in the fruit of it contrary to foure sorts of men 47 Assurance of our resurrection 47 VII Joshua a type in saving calling miracles valour actions 48 A fearfull thing to be an enemy of the Church 51 Comfort in our salvation accomplished 52 Duties wee owe to Christ our Joshua 53 Conditions to be observed in going to heaven 53. Six 54 VIII Sampson a type in person condition actions sufferings stratagems victories 55 Iudge none by outward calamities 58 Strange meanes used by God for the Churches good 59 Our victorie stands in patience and passion 60 Fourefold comfort to Gods people ibid. In Gods cause contemne greatest perill and prepare for death approching 62 IX David a type in person vocation warres kingdome office Propheticall and Priestly 62 Enter upon no office without assistance of the Spirit A note of it 70 Christ the true King of the Church Nine wayes more excellent than David 71 How God brings his servants to honour 74 Church ever pestered with home-bred enemies 75 Comfort to the Church in 3. things 76 X. Salomon a type in person condition peace-making wisedome glory temple justice 77 Duties to Christ our Salomon two 83 Fourefold comfort in our Salomon 84 XI Jonah a type in name office death buriall resurrection 85 Repent at the Ministery of Christs servants 87. Motives 88. Vocation of the Gentiles 89 Our resurrection assured to us 89 Power and wisedome of God to bee admired 90 Terror of sin euen in Gods own children and comfort 91 XII The First-borne types as Gods peculiar fathers of the family preferred before brethren double portion 92 Every mercy is the greater engagement unto God 95 Honour Christ as the first-borne of God and how 96 Threefold comfort in the birthright 97 Forfeit not the birthright by sin 98 Resemble Christ our elder brother 99 XIII Priests types in deputation to office and execution choice consecration apparell actions 100 A cover for us in Christ for all deformities of soule and body
caused So Christ was the cause of those Ceremonies and more excellent then they 2. As the shadow representeth the shape of the body with the actions and motions So those rites and Ceremonies resemble Christ in all his actions passions motions as after we are to heare 3. As the shadow is but an obscure resemblance in respect of the body So the Ministery of the old Testament in rites and Ceremonies is a darke representation of the body namely Christ and his spirituall worship 4. As the body is solid firme and of continuance even when the shadow is gone So the Ceremonies as shadowes are flowen away but Christ the body and his true worship lasteth for ever In all which Christ and his grace are advanced as the publisher and perfecter of our salvation without any shadowes whereas of the Law it is sad It made nothing perfect Heb. 7. 19. III. Those Ceremonies were not given to merit remission of sinnes by them nor to appease Gods anger nor to bee an acceptable worship by the worth of the worke done nor to justifie the observer but to shew justification by Iesus Christ the truth and substance of them to bee types of him pointing at him in whom the Father is pleased to bee Allegories and resemblances of the benefits of Christ exhibited in the new Testament to bee testimonies of the promise and Covenant on Gods part to be Sacraments and seales of faith on the part of the beleeving Iew exciting and confirming his faith in the Messiah IV. God would have this heape of Ceremonies 1. As bonds and sinewes of the ministery and publike meetings in which the voice of the promised seed and the sound of wholsome and saving doctrine might bee preserued in the Church and propagated to posterity 2. To be externall signes of their profession by which God would have his Church distinct from all nations of the earth 3. To be to the unbeleeving Jewes an externall discipline to bridle them and an exercise to frame them at least in externall conversation to the Policy and Commonwealth of Moses for else they must be cut off and excluded V. Gods wisedome in appointing these Ceremonies 1. Appointed a certaine observation of the line and tribe whence the Messiah should come according to the promise 2. Enjoined a certaine provision for the Ministery which had no certaine part of the land allotted to them 3. That the poore might be so provided for as that there might not be a beggar in Israel The former propositions and reasons being delivered by way of Preface wee now come to shew that which our Text properly calleth for that is wherein or how Christ is the truth of those figures and the body of those shadowes of the Ceremoniall Law Christ was figured in the old Testament by holy Persons and by holy Things Of the most holy and eminent Persons who were figures of Christ I wil propound some instances CHAP. II. 1. Adam a type of Christ. THe first of them is the first Adam who was so lively a representation of Christ as that Christ is often called the second Adam Rom. 5. 14. Adam was a figure of him that was to come Wee will gather the resemblances betweene them into foure generall heads I. In respect of Creation 1. Both of them were Sons of God the one by eternall generation the other by grace of Creation 2. Both were Men Adams redde earth the first in his matter the second not in his matter only but also in his bloody passion 3. Both were Sons of one Father and both men but of no man their father neither of them having any other father but God 4. Both created in the Image of God the former Gen. 1. 27. the latter the ingraven forme of his Fathers person Heb. 1. 3. 5. Both endowed with perfect wisdome and knowledge the first Adam so wise as that he gave fit names to all Creatures according to their natures in the second Adam dwelt treasures of wisdome and knowledge Col. 2. 3. 6. Both possessed of a most happy and innocent estate in which the one had power to persever but not will the other had both power and will 7. The first Adam was made in the sixth day of the weeke to the Image of God the second Adam towards the sixth age of the world appearing to restore that Image which the first Adam quickly lost II. In respect of office and soveraignty 1. The first Adam was owner of Paradise the heire of the world soveraigne Lord of all the Creatures to whom they came for their names the second Adam is Lord of heaven as well as earth heire of the outmost bounds of the earth Psal. 2. 8. Commander of all Creatures whom the windes and seas obey whose word the divels tremble at and he keepes his soveraignty which the first Adam lost 2. Adam was appoynted to keepe the Garden and dresse it Gen. 2. 15. Christ the second Adam was set apart to sanctifie and save his Church the Garden and Paradise of God Eph. 5. 26. 3. Adam was King Priest and Prophet in his family so is Christ in the Church the family and houshold of faith Rev. 1. 5. As Adam was the first Minister of the word in the Church delivering the promise of the blessed seed with certaine rites Ceremonies to his children and they to their posterity So the second Adam is the chiefe Prophet and Doctor of his Church who alwaies prescribed the pure worship of God for matter and manner in the Churches of all ages III. In respect of Conjugation 1. Adam sleeping Eve is formed Christ dying the Church is framed Eve is taken out of Adams side while he sleepes out of the second Adams side while he was in the sleepe of death issueth the Church 2. Eve was no sooner framed but as a pure and innocent spouse she was delivered by God to Adam yet in innocency so God the Father delivered the Church as a chaste innocent spouse to be married to the second Adam for ever to be bone of his hone and flesh of his flesh 3. Of Eve marryed to Adam he receives both a Cain and an Abel into his house so the second Adam hath in his visible Church both elect and reprobates sound and hypocrites as by many Parables is signified as of the field the net c. IIII. In respect of propagation 1. Both of them are rootes both have a posterity and seed Isa. 53. 10. 2. Both of them convey that they have unto their posterity Rom. 5. 12. 14. As by the first Adam sinne and by sinne death came over all men so by the second Adam came righteousnesse and by righteousnesse life on all beleevers and herein especially was the first Adam a figure of him that was to come 3. As the first Adam merited death for all his posterity so the second Adam life for all his Application followes I. To note the honour and antiquity of
Both doe all about their Arkes at Gods commandement For as the Lord did not hide from Noah his decree Gen. 6. 13 So he communicated his whole will and counsell to his Sonne concerning the salvation of the Church Ioh. 8. 26. 2. As Noah takes many trees at Gods commandement and strongly closeth them together and pitcheth them within and without against the waters So doth Christ make choice of trees of righteousnesse the planting of the Lord and compacts them together by the bond of the Spirit glewes and fastens them together by the glew of Christian love and pitcheth them within and without fortifies and strengthens them against the waters of affliction temptation persecution that none shall drowne or overwhelme them 3. As Noah prepared divers roomes in the Arke for divers creatures So Christ in his Arke appoints divers places and functions for beleevers here and prepares in his Fathers house many mansions for them hereafter Ioh. 14. 2. And as Noah receives into the Arke cleane and uncleane creatures and persons a Sem and a Cham So the Lord Christ into his militant Church all sorts of Nations sexes persons conditions Jewes Gentiles men women noble ignoble beleevers and unbeleevers hypocrites and sound Christians On this floore is wheat and chaffe 4. As Noah made a window into his Arke to give light to the creatures within So Christ by the Gospel preached in the Church enlighteneth the mindes of those that are within without which light let in they should sit in everlasting darkenesse 5. As Noah by the same direction makes a doore to enter into the Arke and but one doore for so very great a building So there is but one doore to the great building of the Church dispersed farre and wide and this is Christ himselfe Ioh. 10. 7 9. 6. As Noah the Master of the Arke enters into it and receaves and saves all that enter in with him for which purpose hee is contented to bee tossed up and downe by those most raging waters and had no more freedome from feare and danger then others in the Arke So Christ the Master of his Church to save his Church himselfe enters into it and is admitted into it by the waters of Baptisme and was contented for the saving of others to bee tossed with waves and billowes of affliction ignominy shame sinne curse yea the torments of hell That his Church might be in safety with him he will bee in danger with her and every way to helpe her will bee every way like her in all things sinne excepted V. Both of them were repayrers of the world From Noah descended all the inhabitants of the earth from Christ all the inhabitants of heaven The world againe was re-peopled and replenished by Noahs posterity the Church and every member is Christs posterity Both of them were preservers and providers for all sorts of Creatures But Noah as a steward Christ as Lord and owner of them Noah for a few Christ for all Noah for a yeare and a little more Christ perpetually To both of them the creatures came in and were obedient to them Though never so fierce and savage out of the Arke yet in the Arke they were mild and tame So to Christ the windes seas divels obey and if Lyons and Cockatrices come into the Arke and Church they become as Lambs and little children putting off all fiercenesse Isa. 11. 6. VI. Both of them offered a sacrifice of rest and sweet savour to the Lord Noah Gen. 8. 21. As men are delighted with sweet savours so was Noahs sacrifice pleasing to God But his was a sacrifice but of testification witnessing his faith and thankfulnesse The sacrifice of Christ was a perfect satisfaction in which he offered not the bodies of cleane beasts as Noah but his owne body as a Lamb without spot not upon an Altar built by Noahs hand but upon the Altar of his Deity not ascending to heaven by ordinary fire but offered through his eternall spirit compard to fire Heb. 9. 14. And therefore must fully satifie his Fathers justice appease his wrath and be most acceptable in it selfe and must bring Noahs and all other sacrifices into acceptance And from hence it was that with both of them God did make a covenant of grace for their posterities that he would never breake out in such wrath against them confirming the same unto the posterity of Adam by the signe of the Raynebow and to the posterity of Christ by the Sacrament of Baptisme and the Lords Supper VII Both of them sent a Dove out of the Arke Noah when the waters asswaged and much of his feare and daunger was past sends out the Dove who brought an Olive branch a signe of joy comfort and abating of the waters So Christ Jesus his sufferings and labours being ended sent his Spirit forth which had lighted as a Dove on him and brings joy and peace and comfort into the hearts of all beleevers bringing in a testimony that Gods wrath is appeased the waters are diminished his love and favour returned which is better then life Now to application I. In the type and truth learne If all the world about us be given to wickednesse and wee be cast into never so wicked an age then to labour to shine in the middest of a naughty generation Phil. 2. 15. It is a singular praise to be a Lot in Sodom and in a corrupt age to bee unlike sinners For light to shine and shew it selfe in darkenesse is beautifull and glorious Let your light so shine before men that they may see your good works and glorifie your father which is in heaven To shew our selves sonnes of God and children of light among enemies of God and light is a singular honour Noah fashioned not himselfe to those corrupt times nor Christ to the evill behaviour of that age Never had Christians more need among so many wicked fashions to be exhorted not to fashion themselves to the world If a Preacher hold on a preacher of righteousnesse in singlenesse and sincerity of heart not fashioning himselfe to the present temporizers and men-pleasers Let all the world scorne oppose traduce him If a private man hold forth the word of life and in blamelesse and pure conversation walke in a way which leadeth against the streame and common current of the corrupt age Both the one and the other have here the type and the truth Noah and Christ presidents for the like actions precedents in the same way II. In them both learne That these are the dayes in which we must expect our Lord to judgement As it was in the dayes of Noah c So shall the comming of the Sonne of man bee As those sinnes in Noahs time brought the deluge of water the same sinnes now reigning shall bring and hasten the destruction by fire prophecyed 2. Pet. 3. The sinnes are these 1. The sonnes of God marry with the daughters of men that is the godly with the
in thy calling and the rocke shall yeeld thee water rather then thou shalt be destitute in Gods way or worke V. In both learne to contemne the greatest and extreamest perill in Gods causes Sampson offered himselfe to death so did Christ hee went out to meet his enemies so must thou learne not to love thy life to the death Revel 12. 11. and with Paul not count thy life deare to finish thy course with joy For a man to thrust himselfe in hazard or venture his life without warrant from God or by his owne private motion is rash but God calling in standing against the enemies of the Church it is honourable In both learne to prepare for death approaching by faithfull and fervent prayer So did both these Sampsons And the issue will bee comfortable as theirs that all thy life and combat shall not give such an overthrow to thy enemies as such a death though enemies seeme never so much to prevaile CHAP. X. 9. David a type of Christ in 5. respects AS all the Kings of Israel were expresse types of Jesus Christ the head of his Kingdome and of all the people of God as they in their times were So were there two of them that were more manifest figures of him then all the rest I meane David and Solomon Of both which wee are to enquire wherein the resemblance consisteth David was so speciall a type of Christ as scarce is any thing noted of Christ but some shadow of it might be observed in David I. For his person David the son of Iesse Christ the true rod out of the stocke of Iesse Isai. 11. 1. Both of obscure and low parentage Both out of dry and despicable roots Both Kings Both Kings of Israel Both their Kingdomes raised out of humility Both men after Gods owne heart Both Davids for even this roote of Iesse was not onely commonly called by the name of the sonne of David but of the name of David himselfe Ezech. 34. 24. My servant David shall bee the Prince among them which was longafter David was dead Ieremiah 30. 9. they shall serve the Lord their God and David their King whom I will raise up unto them Hosea 3. 5. they shall seeke the Lord their God and David their King that is not the typicall King David dead long before but the Messiah the true David to whom onely prayer and spirituall worship belongs II. For his vocation and calling 1. Both called to be the head of nations Psal. 18. 43. thou hast made me the head of nations which was not literally true of David who was properly King of one little corner in Iudea but of Christ the true David whose Kingdome was from sea to sea and to the worlds end David of a shepherd of sheepe was raised to bee a shepherd of men even of Gods people So was Christ raised of God to be the chiefe shepherd of the flocke 1. Pet. 5. 4. And not of bodies as David but of soules 1. Pet. 2. 25. 2. The time when David was anointed about the thirtieth yeare of his life 2. Sam. 5. 4 and Christ was baptized at thirty yeares and invested into his Office 3. The place where David made choice of Ierusalem for his royall seate and Metropolis being anointed of God to the Kingdome of Israel So Christ being anointed the everlasting King of all the Israel of God makes choice of Ierusalem there to rule and shew his power upon the Crosse his chariot of triumph crowned with a crowne of thornes and after in his glorious resurrection ascension sending the Spirit the Gospel And as David added some of the borderers to the kingdome of Israel as himselfe saith strangers were subdued to him So the true David adds to the Church the whole body of the Gentiles and hath by the preaching of the Gospel the sword of his mouth subdued the world to himselfe 4. The gifts fitting him to this function As when David was anointed the Spirit of God came upon him 1. Sam 16. 13. and fitted him to the governement of Gods people So our true David Jesus Christ anointed with oyle above all his fellowes had the Spirit of God descending upon him in a visible shape and by that anointing filled and furnished with the Spirit and all needfull graces for the administring of his Kingdome 5. As David was preferred above all his brethren in foure speciall graces So was Jesus Christ above David himselfe 1. In wisedome and prudence 1. Sam. 16. 18. the servants of Saul observed David to bee wise in matters and the Lord was with him and Chap. 18. verse 14 15. when Saul saw that David was very wise hee was afraid of him Our true David had all treasures of wisedome and knowledge the Spirit of wisedome and understanding the Spirit of counsel rested upon him Isai. 11. 2. who is therefore called the great Counseller Isai. 9. 6. whose counsels are farre beyond Ahitophels his werâ— as the Oracles of God Christs were so And our true David gets beyond his type David in many things by his owne confession did very foolishly Our true David never did any thing but the wisedome of God shined in it with whom not onely God was but because hee was God 2 In fortitude and magnanimity without which counsell were bootlesse by which hee was able to encounter with a Lion a Beare with Goliah and all that rose up against him or his people A man fitted for peace or warre with counsell and strength Whose description in part is contained in the forecited place 1. Sam. 16. 18. strong valiant a man of warre and wise in matters A type of our true David who for fortitude is the invincible Lion of the tribe of Iudah and not a valiant man onely but the strong God Isai. 9. 6. the mighty God See Tit. 2. 13. 3. In gifts of prophecy He was able to sing divine Psalmes and hymnes to the praise of God an holy pen-man of the Scripture A type of Christ the true Prophet of his Church not a pen-man but the Authour of all the holy Scriptures David a Prophet Christ the Lord of all holy Prophets 4. In gifts of true sanctification and holinesse being a man after Gods owne heart commended for his uprightnesse in all matters save that of Vriah A type of Jesus Christ who by the devils confession was the holy One of God 1. Himselfe being sanctified beyond all measure 2. Being the sanctifier of his people the Authour meritour and applier of all sanctifying graces to his members of whom himselfe is head 3. In his type were many foule spots In him no spot nor staine Therefore the Church sings out his holinesse from topp to toe Cant. 5. 10. and concludes him wholly faire and delectable verse 16. III. David was a type of Christ in his warres First in respect of his followers secondly of his enemies thirdly of his victories 1. His followers
David had a traine 1. Of poore men and received such to him as were in debt 1. Sam. 22. 2. The Sonne of David had a poore traine and not receiveth onely but calleth all unto him that are heavy laden with the burthen of sinnes called debts promising he will ease them 2. Afterwards David had his thirty seven Worthies that valiantly fought his battells 2. Sam. 23. and by their strength carried wonderfull victories So had the Sonne of David his twelve Apostles and seventy two disciples who as worthy and stout Champions fought the Lords spirituall battells and mightily subdued the world under the government of Jesus Christ in whose place are succeeded pastors and teachers to the end 2. His enemies 1. Open and manifest not onely Goliah that defied all Israel but Saul that casts a speare at him that hunts him as a Partridge that sends out for him to bring him to death and the house of Saul Shimei rayling on him and cursing him with an horrible curse besides Amalekites Philistims c. So our Lord Jesus had open hostility against the great Goliah of hell and encountered him hand to hand and conquers him in the wildernesse But Herod hunts his life every where the Pharisees revile him for a deceiver and Demoniack send out for him to take away his life and the people of the Jews pursuing him with all open hatred and hostility even to the death and all the wicked tyrants and enemies as so many Amalekites and Philistims 2. Secret and underhand enemies that should have beene loyall and loving to him even his owne people that flattered him with their mouths but imagined mischiefe against him Psa. 41. 9. Such as Doeg Achitophel Nay he which eat bread with him at his table his familiar that went up to the house of God with him And more then all this he that came out of his owne loynes his owne son Absalom besides the sonnes of his father 1 Sam. 17. 28. So our true David had not onely his owne Jewes and brethren hating him with an horrible hatred and calling his blood upon themselves but his owne Disciple that had beene so familiar with him that went to the house of God often with him that knew all his haunts and waies betraying him and delivering him to bee crucified And thus Christ himselfe expounds that in Psalme 41. 9. of himselfe and Iudas Luk. 22. 21. And therefore Interpretors expound such execrations as Psa. 59. 13. Consume them that they be no more not so much litterally against Saul and other enemies of David as against the Jewes and enemies of Christ shadowed by them and so conceive them as they be Propheticall predictions of Jerusalem and the Jewes forty yeares after Christs ascension and of the present wrath upon the hardened Jewes whose hatred against Christ liveth at this day as the curse liveth on them 3. His deliverances and victories with many of which the Lord honoured him As 1. Saul layes wait every where to take him and pursues him from place to place but Davids feet were made like Hinds feet in expedition to avoid his enemy whether Saul or Absalom who chased him as hunters the silly hare and he escapes them all though narrowly and strangely Christ Jesus was often sought after and laid for by his enemies no kind of snare was undevised to take him in his talke in his doctrine in his life and conversation no meanes unattempted to take his person but hee escaped their hands strangely Sometimes he went through the midst of them all who having strong purpose yet had no power to take him till the time waâ— come that he delivered himselfe 2. Saul having wearied himselfe in pursuit of David sent messengers to take him three severall times 1 Sam. 19. 20. but they among a company of Prophets began to prophecy the spirit of the Lord comming upon them and they went without him So the Pharisees sent messengers to apprehend Christ and bring him before them but comming to him as Sauls messengers to David and hearing his gracious words had no power to take him but went away preaching and proclaiming as they prophecying never man spake like this man Ioh. 7. 46. 3. In the comparison between Saul and David David having slaine Goliah was sung Saul hath slaine his thousand but David his ten thousand 1. Sam. 18. 10. But there is no comparison betweene the victories of David and of this sonne of David who hath slaine the great Goliah the Devill who defied all the host of Israel and not destroyed the devill onely but overcame death hell the grave and chased before him all the armies of sinnes and bands of temptations which come out against the Israel of God 4. in that noble victory David cuts off Goliahs head with his owne sword So in the wildernesse the devill the great Goliah used Scripture against Christ and Christ overthrowes him and cuts off his head by the same sword of the Spirit the word of God And now daily he convinceth the wicked enemies by the testimony of their owne conscience Rom. 2. 15. He needeth no other sword or weapon against them then their owne IV. David was a type of Christ in his Kingdome first in respect of the entrance secondly of the administration thirdly of the continuance or eternity 1. David entred not without strong opposition much contempt and disdaine so our David For of both it was verified the stone which the builders refused is become chiefe stone of the corner No man was more despised of Sauls courtiers then David who was thought farre enough from the Kingdome so no man so much despised and rejected of the Scribes Pharisees chiefe Priests and people as Christ. Barrabas an honest man to him and yet was mightily and unexpectedly invested into his Kingdome by his glorious rising from the dead 2. In his administration David will judge uprightly and sing mercy and judgement he will endure no hatefull person in his presence But our David is the just and righteous Judge of all the world and most sincerely disspenceth mercy to the penitent sinner but feedes the impenitent with judgement 3. In the continuance or eternity God promised mercy to David and his seed for ever which promises are not to be extended to his carnall succession for the princely dignity is taken from them Their glory was eclipsed in the captivity and where be now any of Davids race according to the flesh But the everlasting seed of David is to bee meant 1. Christ himselfe in whom his kingdome is perpetuated 2. The true Israel as well of Gentiles as of Jewes by faith ingrafted into the Messiah in respect of whom shal be no end of his Kingdome Thus in all those speeches wherein David professeth he will praise the Lord among the Gentiles David must be taken as a type of Christ who by his Spirit set forth the praise and true worship of God among
Christ to Moses of grace to the Law and of the new Testament to the Old 2. To the perfections For in the choice of the Priest were requisite many externall perfections Levit. 21. 17. Whosoever of thy seed hath any blemishes shall not prease to offer the bread of his God Hee must not be blind lame nor mishapen Wherein the Lord would not onely provide for the dignity of that calling in that infancy of the Church which otherwise if the Priesthood had beene in outward shew contemptible many might have drawen not their persons onely into contempt but even all such holy things as they handled But especially to signifie Jesus Christ our high Priest to bee without all blemish the onely immaculate Lambe that takes away the sinnes of the world For although no other mortall man could be without some blemish of sinne or other yet it became us to have such an high Priest as is holy harmelesse undefiled separate from sinners Hebr. 7. 26. And as our Lord was spotlesse and without all blemish so also perfect in all parts and perfections He wanted no part no gift no sufficiency to discharge that function too weighty for men and Angels I. In this our unblemished high Priest wee have a sufficient cover for all our blemishes both of soule and body 1. If never so blemished in soule by sinne by infirmity if wee have a thousand wants and eye-sores if we bewaile and resist them here is helpe and remedy in our high Priest against them all For as those persons that had such blemishes might not stand at the Altar to doe duties there yet they were allowed in the Congregation and to eate from the Altar of the sacrifices as the Preists did Levit. 21. 22 So all defects and weaknesses which the Saints carry as a burthen shall not hinder them from participating in the good things purchased by Christs sacrifice nor cast them out of place of the elect neither here nor for ever 2. Be thou never so blemished and deformed or maimed in body now the truth being come God respects not according to the outward appearance And although the honour of the Ministery must bee respected and the choisest of our children are not too good for Gods service yet now it is farre better a good Minister without an eye or a hand or foot then a Congregation without a good Minister II. All these outward perfections of the body in all the Priests high and low point us to such endowments and gifts of minde which the Lord expects in Ministers before they attempt this high calling 1. He of all men must not bee blind or ignorant Hos. 4. 6. Because thou hast refused knowledge thou art rejected from being a Priest to me How should he be a light to others that himselfe is in darknesse If the eye bee darke so is all the body 2. Hee must not have either a blind or a blemished eye an eye filled with envie at another mans gifts and prosperity Nor a squint eye looking indirectly upon every thing not aiming at Gods glory or the building of Christs Kingdome but his owne glory wrath lusts ends 3. He must not be lame or cripled in his feet but make right steps to his feet Heb. 12. 13. Upright in his way not right doctrine onely but right life also 4. Hee must not have a flat nose that is without discretion or judgement to discerne truth and falsehood good and evill things fit and unfit As the nose discernes smells so to discerne companies and courses 5. Hee must not have a crooked backe bended downwards and almost broken with earthly cares hindering his eye from looking towards heaven and interrupting heavenly contemplations and studye And so in the rest Would God such care were had in the choice and permission of Evangelicall Ministers as in the Old We should not see the Churches pestered with so many unworthy illiterate men fitter for any trade then this so holy calling Sect. II. II. His consecration set downe Exo. 29. 1. wherein were three thiâ—gs 1. Washing 2. Anointing 3. â— Sacrificing and purifying with blood And this consecration to continue seven dayes together Which in generall shadowed the surpassing sanctity and purity of Christ above all other men and Angels Whom the devills themselves call that holy One of God Mark 1. 24. In speciall verse 4. the washing did not onely admonish them to cleanse and purge themselves from the inward defilement of their sinnes before they undertooke that holy calling but plainly pointed at the washing and Baptisme of Christ who undertaking his Ministery went into the water and was baptized Mat. 3. The anointing by the holy Oyle verse 7. signified the anointing of Christ with the holy Spirit without measure Isai. 61. 1. The Spirit of the Lord hath anointed me to preach Psal. 45. 7. God even thy God hath anointed thee with the oile of gladnesse above all thy fellowes In which regard Christ was called by eminency the anointed of God and the Priests as types touch not mine anointed In this anointing 1. The matter holy Oile signifying the Spirit of God and his gifts for much similitude and agreement betweene them 1. That was made of the most precious things in all the world Exod. 30. 25 So the holy graces of the Spirit are the best things in the world Luk. 11. 13. there is no gift to this Oile swimmes aloft So the Spirit and graces are highest 2. No stranger had that Oile but onely persons and things sanctified So none but Gods Elect have these precious and saving mercies Ioh. 14. 17. The world cannot receive it that is gifts not common but of sanctification 3. That perfumd all the place where it was It is the Spirit of God that sweetens and perfumes all our actions and natures otherwise most corrupt and loathsome to God 4. That sanctified the thing to which it was applied and set it aside to an holy use Without this Oile the sacrifice of the Jew was as if hee had killed a dog It is the Spirit that sets us apart and sanctifieth to the Lord us our persons our actions 2. Tim. 2. 21. The service that wants the spirit is hatefull to God 5. Oile is cleare and shining and makes other things anointed to shine The holy Ghost within enlightneth the mind and brings in the true light and knowledge of God 1. Ioh. 2. 27. the anointing shall teach you all things 6. Oile hath the force of fire in penetrating and subtly pearcing and is the fuell and feeder of fire and flames So the Spirit of God is a pearcing fire in the heart and kindles and maintaines in it the ardent flames of the love of God Holy thoughts as sparkes flie upward 7. Oile suppleth cherisheth comforteth So the Spirit of consolation anoints with oile of gladnesse Psal. 45. 7. It is he that brings peace and tranquillity into consciences 2. The measure powred in abundance upon Aarons
be perfected Heb. 11. 40. 5. Their order They stand in foure rowes in a comely quadrangle signifying the comely order that Christ hath stablished in the Church some in higher place some in lower some of one ranke and vertues some of another as those stones but all stand seemely and fitly And this order wee must maintaine keepe our rankes as they did 6. The figure The foure square ver 16 signifying the stability and firmenesse of the Church as a foure square turne it any way is firme Satan and all deceivers shall not pick one stone out of Christs Pectorall The gates of hell shall not prevaile against him that is fixed in that rocke and stone of Israel 7. Their use That Aaron who before bare the names of Israel on his shoulders before the Lord might now beare them on his heart continually for a remembrance before the Lord when he goeth into the holy place ver 29 signifying 1. The ardent love of Jesus Christ towards his Church who beares it not onely on his shoulders as a shepheard nor onely in his armes as a nurse but upon his heart and in his heart never to forget our good If Aaron may forget the names he carries upon his shoulders he cannot the names upon his breast or heart so cannot Christ forget the Church he hath taken into his heart Isa. 49. 15 Can a woman forget her child and not have compassion on the sonne of her wombe though they should forget yet will not I forget thee 2. Bearing of the names continually before the Lord on his heart signifieth the continuall mindfulnesse and intercession of Jesus Christ for his Church in that heavenly sanctuary Heb. 7. 25. By vertue of which all our prayers get audience and acceptance 8. The quantity As all the names of Israell were gathered into a narrow compasse so Jesus Christ our Mediator shall gather together into one all the despersed sonnes of God and present them before God as the most beautifull and precious parts of the world Ioh. 11. 52. He shall make a short account in the earth in comparison of the wicked who will take up more roome II. In respect of the Urim and Thummim which were put in the brestplate of Judgement ver 30. Of which Rabbi David a Jew saith It is unknowne to us what these signifie And what this precious monument was put by Gods appointment into the fold of the Pectorall no man living can tell I take it to be no workemanship of man but a sacred monument immediately received from God But expresly they signified Jesus Christ 1 in their names 2 in their use 1. Their names Urim and Thummim Urim signifieth lights in the plurall number Note that there were not lights and shining before in the Pectorall by the many precious stones but here is a glorious light shining above them all to which their light is obscurity Plainly signifying Jesus Christ in whom are hid treasures of wisdome and knowledge Col. 2. 3. He is the light of the world Ioh. 9. 5. Which enlighteneth every one that commeth into the world Ioh. 1. 9. There are many lights as stones and stars in the world but he is the sun nay he is lights With him is many-folded wisdome And without him is nothing but darkenesse sinne death inner darkenesse and utter Ioh. 8. 12. Thummim signifieth perfections And to whom can this point us but unto Christ in whom alone are all perfections of holinesse and graces There is illumination in the twelve stones the Church but not any perfection there is some purity in the stones but farre from perfection of it In Christ is perfection in all parts and from him alone wee must expect our perfection II. The use of them was to receive by them answer from God when the high Priest consulted with him vers 30. For when the Priest asked counsell of God God is said to answer by Urim that is not by the colour of the stones nor the changing of colour by brightnesse blacknesse or bloodinesse of them as some Jews but the Lord answered by voyce Numb 7. 89. And therefore it is called the Urim of Judgement not because it selfe gave judgement or decided causes but because the Lord answered when the Priest applyed the Urim and Thummim This directly looked at Christ as to whom 1. all secrets and Mysteries are perfectly knowne He is the Lamb with seven eyes which are the seven spirits of God Rev. 5. 6. Onely worthy to open the booke ver 9. because of his abundant grace and wisdome signified by the seven spirits 2. Who makes knowne and continually reveales to his Church and members as their need requires whatsoever is meete for them to know by such meanes as himselfe hath sanctified Now although this was a great priviledge of the first Temple and the second did want it that they might not be kept from desire expectation of the true Urim and Thummim yet we in the new Testament are farre beyond them For as the Oracle by Urim was certaine for direction so Christ is the most perfect rule and direction shadowed by that As the Urim answered by voice so Christ by his word preached As God spake then by Urim to the Priest So now by his owne sonne Heb. 1. 2. Wouldst thou have God answer thee goe to the Urim 1. Frequent his ordinance God then answered when the Priest consulted 2. Pray for wisedome If any want wisedome let him aske of God and it shall be given him Iam. 1. 5. 3. Feare God Psal. 25. 14. The secret of the Lord is with them that feare him 4. Follow and obey the voice Iohn 14. 21. If any love me and obey my commandements I will love him and reveale my selfe unto him Iohn 7. 17. If any man doe the will of God he shall know the doctrine whether it be of God The third peculiar garment of the high Priest was the robe of the Ephod Exod. 28. 5 31 On the skirts of which were fastened 1. The Pomegranats of blue silke and purple and skarlet round about This fruit hath a most pleasant smell sweet in it selfe and sweetning other things round about it and is full of precious iuyce and liquor 2. Bells of gold between them round about a golden Bell and a Pomegranat the use of which was that his sound might be heard round about when hee went into the Sanctuary and holy of Holies The whole garment signified the righteousnesse of Christs humane nature which is 1. Most sweet it selfe having a most pleasant savour as the Pomegranate 2. Full of most precious iuyce and vertue to qualifie and abate the raging heat of Gods displeasure as the iuyce of Pomegranats doth allay the burning heat of an ague that would shake the body to pieces 3. Casts upon us a sweet savour being wrapped in it For wee by nature stinking in our sinnes and rottennesse are loathsome to the Lord but once covered with
this mantle wee are a sweet savour to God who now speaks of us as Isaac of Iacob covered in his elder brothers garments My sonne is as the savour of a field which the Lord hath blessed Gen. 27. 27. 3. This garment hath a sweet sound as of golden Bells which to heare were most delectable because the garment of Christs righteousnesse brings grace to us no otherwise then by the sound of the Gospel For faith by which wee put on Christ is wrought by hearing the sweet sound and golden Bell of the Gospel Whence some have thought that by this part of the Priests Attire is shadowed the Propheticall Office of Christ. Sweet is the Proclamation of the Gospel of peace 4. The use That by these Bells the Priests must bee heard when hee goeth into the Sanctuary signifying the power of Christ our high Priests perpetuall intercession being entred into the Sanctuary of heaven for his elect and chosen The fourth peculiar garment was the Miter or bonnet upon his head verse 36. 1. Made of blue silke and fine linnen verse 39. like as it seemes to an halfe coronet 2. Beautified with a golden plate on which was written Holinesse to the Lord. 3. The use Aaron must ever have it on his forehead while he beares the iniquity of their offerings to make the people acceptable before the Lord verse 38. 1. The miter and crowne on the Priests head signified 1. The Deity of Christ our head which as a crowne or circle wants beginning and end 2. The Kingly Office of Christ with all that honour and crowne of glory set on the head of our Redeemer to whom all power is given in heaven and in earth And according to his power is his name for God hath exalted him and given him a Name above all names Phil. 2. 9. His stile is not onely King of Saints Revel 15. 3 But King of kings and Lord of lords Chap. 19. 16. 2. The golden plate in which was written Holinesse to the Lord did not onely distinguish it from the miters of the ordinary Priests which wanted such a plate but specially typified Iesus Christ our head in whom was most conspicuous as in a mans forehead a most divine and perfect holinesse purer then the gold of that plate Who was not holy onely as other sanctified persons but holinesse it selfe Holinesse in his person holinesse in his nature holinesse in all his actions and passions holinesse in the fountaine and originall whence all streames of holinesse issue forth to his elect members So Ioh. 17. 19. I sanctifie my selfe that they may be sanctified Never was there so pure a plate such shining holinesse so deeply ingraved as nothing can raze it out for ever 3. The use was significant that as the high Priest having on this plate with this inscription got the iniquities of the people pardoned which he bare before the Lord So our high Priest Jesus Christ presenting before his Father his most absolute holinesse gets a pardon for all our sinnes which he beares upon himselfe And as their sinnes were pardoned in respect of the high Priest who represented Christ So both theirs and ours are indeed and truth pardoned for the true and eternall high Priest who is Christ himselfe The fifth peculiar garment was the embroydered Coate of fine linnen verse 39. which was a beautifull costly and large garment reaching downe to his feet covering most of his body curiously wrought with most precious matter and cunning workmanship which noted the dignity of the person and office of the high Priest For in old time long white garments appertained to men of high place and excellent in wisedome As in Iosephs advancement Gen. 41. 42. hee was clothed with white fine linnen when he was to bee Vice-roy and next in authority to the King See Ester 6. 8. how Merdecai was apparalled by the Kings command This garment was most proper to our high Priest of the new Testament Jesus Christ who is by it described Revel 1. 13. clothed with a robe downe to his feet Noting 1. The excellencie of his person who is Prince of peace Isai. 9. 6 For so long white garments ever betokened peace both within the Church and without 2. That hee excelled in wisedome and counsell being the great Counseller and the spirit of counsell and understanding resting in his brest Isai. 11. 2 For to such also these garments belonged Dan. 5. 7 16. 3. The lovely and beautifull connexion and conjunction of his Propheticall Priestly and Princely Offices sincerely and perfectly fulfilling them and appearing before God in them as in a most costly embroydered garment consisting of many pieces and many colours fitly couched and laid together And this garment hee ware not onely in earth as the Priests did but now after his ascension he continues to performe the Offices of the high Priest for his Church in the same embroydered garment presenting before God the merit of his onely sacrifice and making intercession to the Father for it The sixth garment is the girdle of needle worke verse 39. Of diverse matter linnen blue silke purple and scarlet and of diverse colours Chap. 39. 29. The use of it was to fasten the Priests garments unto him that they might not hang loose upon him in his Ministration And specially points out unto us our high Priest Jesus Christ described after his ascension Revel 1. 13. to bee girded about the paps with a golden girdle Noting in Christ foure things 1. The truth and constancy in accomplishing all the gracious promises of the Gospel seeing our high Priest is girt about with the girdle of verity 2. His justice integrity pure and uncorrupt judgement as gold Isai. 11. 5. Iustice shall be the girdle of his loynes and faithfulnesse the girdle of his reines 3. His readinesse to doe the office of a Mediatour Girding of the attire hath ever beene a signe of readinesse and diligence in businesse undertaken So Luke 12. 35. Let your loines be girded about 4. His mindfulnesse and care in performing his office For as not girding is a signe of carelessenesse and negligence So girding of care and industry So our Lord and high Priest never carelessely cast off any poore and penitent sinner But in the dayes of his flesh minded their misery and now in heaven keeps on his girdle casts not off the care of his Church but perpetually accomplisheth whatsoever is needfull for her salvation Sect. IIII. I. In these garments some things necessary for Ministers some things for the people 1. All about the Priest must bee gold silver precious stones curious colours signifying that no vile or base thing must be in the Ministers cariage or behaviour But as the Priests costly garments covered the frailty of their bodies and graced them in their office so the graces of their mindes must not onely hide their weaknesse but adorne and beautifie them for the honour and prosperity of their function And
the rather because this corrupt age is bent to disgrace this holy profession care should be had both of keeping out and thrusting out vile persons And those who are in this calling should labour to shine in godlinesse and vertue which is the onely apparell that will draw the eyes of good men to reverence them II. As the Priests had variety of holy garments so every minister must be clothed and adorned with many graces If every sheep of Christs fold must adde to his graces much more the Pastor of the flock If every child of God much more the father in the faith begetting others to God He is not onely a disciple of Christ but an instructer of others Hee must therefore bee stored 1. With variety of knowledge to bring forth things new and old 2. Variety of Ministeriall gift to instruct exhort reprove correct 2 Tim. 3. 16. 3. Variety of saving graces to be an example in word conversation in love in spirit in faith in purenesse 2 Tim. 4. 12. 4. Variety of externall and civill vertues 1 Tim. 3. 2. to the 8. and Tit. 1. 7. More gifts are expected in the builders of the house then in any stone of it III. As the Priest must cary on his breast Urim and Thummim so must every Christian and Evangelicall minister in whom are required graces ministeriall and personall The former that he may shine before the congregation in the light and purity of wholesome doctrine The latter that he may shine in integrity and perfection of maners and conversation so farre as humane frailety will suffer The Urim must enable him to divide aright and furnish him with wholesome precepts The Thummim must fit him to walke aright and to goe forward in holy practise The lights of the world must give light both wayes Deut. 33. 8. Let thy Vrim and Thummim be on the man of thy mercy Mal. 2. 6. The Law of truth was in his mouth and he walked in truth and equity And 1 Tim. 4. 12. the Apostles Canon is that every Timothy should be a type of beleevers in doctrine and upright conversation I would all ours might be found such types Then should not so many parishes have lampes without light Ministers without the light of saving knowledge and integrity of conversation IV. As the high Priest must cary on his forehead the plate of gold in which was written Holinesse to the Lord so the Ministers of the new Testament must labour for speciall holinesse If every meane servant in the house must be holy much more the steward of the houshold And if every private Christian must follow holinesse without which no man shall see God Heb. 12. 14. much more the ministers They that cary the vessels of the Lord must be holy Alas how afraid are many of this Plate for spoiling of their preferment It was a chiefe grace of the chiefe Minister of the old Testament with us a chief disgrace and too much purity to cary holinesse in our foreheads in our profession Wee can put on this plate in the Pulpit and suppose it fit for the Temple but in our private houses cast it aside V. As the Priests must have in their skirts both bells and Pomegranats so must every Evangelicall Minister 1. The bells allow them not to be dumbe dogs Isa. 56. 10. but the sound of the Law and Gospell must clearely sound in their mouthes to be heard afarre off 2. These bells must be of gold to put Ministers in minde that their doctrine be pure not corrupt not savouring of Popery liberty or selfe-respect 3. They must never come into the congregation without these bells for Ministers must still be furnished with some sound matter of instruction and edification How is it then that many come into the Congregation and never bring bells Many are afraid lest the sound of their bells should bee heard too much and that it would disgrace them to be counted diligent preachers And many scorne others that their bells sound so often 2. To the bells ministers must joyne Pomegranates With the wholesome word joyne good workes and holy life He caries the bell a minister whose life is agreable with holy doctrine Mat. 5. 19. He that keepeth the commandements and teacheth others so to doe shall be great in the kingdome of God Iohn Baptist had both bells being a burning light in himselfe and Pomegranates being a shining light unto others And as the Pomegranates smelled sweet so must ministers labour to leave a sweet smell behinde them every where Their conversation must not savour of lightnesse pride ambition covetousnesse contention prophanenesse c. VI. As the Priest must have the tribes be graven on his breast so must the minister his flock committed to him who must be deare to him and taken up into his heart And hearty love would force them to feed the flock in season out of season and set forward their salvation and instruction and seeke them not theirs In that we Ministers are Christians we are so for our selves but in that we are Ministers of Christ we are so for you Some wholly forget the second and I wish not the first too Who may rather say In that wee are worldlings rather then Christians we are so for our selves Their flockes are slightly engraven in their hearts VII As the Priests had these garments girded unto them so must ministers gird fast unto them these garments for these garments differ some what from theirs They might put off their garments when they came out of the holy place but ministers of the Gospell may not put off theirs when they come out of the Church no nor when they goe to bed nor about any businesse they must never come off Many are so dissolute and ungirt and these garments are so loose on them as they give just occasion to the people to say that they be good only in the Pulpit and so their people learne of them to be good only in the Church Wee must girt our graces fast to us This is the onely ministeriall apparell appointed by God Sect. V. Now for the people of God I. These garments were never changed Though the high Priest dyed yet his apparell remained and was put upon the next This teacheth us that we all have but one high Priest whose robes we must put on which are lasting and never worne out For 1. there was but one Mediator betweene God and man while Aaron lived a type of that our onely Mediator betweene God and man Jesus Christ. 2. There were garments but for one although they passed from one to another as that Priesthood did So no other robe save of this one and onely true and high Priest must be presented before God no robe of our owne workes or merits no robe made or woven by men or creatures not by Popes Saints living or dead or Angels We must never change this garment nor abide
that our principall mourning may be for our sinnes and binde up our affections for outward and naturall losses and crosses so as wee may have them loosed in spirituall This law tells us that sorow for our onely sonne or brother or the deare wife that lieth in our bosome ought to be no sorow in comparison of sorow for sinne Which 1. separates from God 2. makes Christ absent and stand aloofe 3. grieves the Spirit and makes him heavy towards us 4. seperates soule from body yea without repentance soule and body from heaven and happinesse Let us who have beene excessive in worldly sorow turne the streame against our sinnes and in all crosses set our heavinesse rather upon some sinne in our selves which might cause the crosse then on the crosse it selfe Sect. VII Now it followeth that we shew how the Priests figured Christ in their ministeriall actions Of these kinde of actions some were common to inferiour Priests some proper to the high Priest I. Common actions were six 1. The Priest must kill the sacrifices and none but he signifying Jesus Christ his voluntary action in laying downe his life for beleevers none could take away his life from him And hee was to be aswell the Priest as the sacrifice Iohn 10. 18. I have power to lay downe my life 2. The priests offred the blood of the sacrifices to God and sprinkled it on the Altar for they were ordained for men in things of God to offer gifts and sacrifices for sinnes No man might offer his owne sacrifice but hee must bring it to the Priest there was no comming to God but by the priest Figuring out Iesus Christ who offers up himselfe a sacrifice for the sinnes of the world upon the Altar of his Deity which gives both vertue and merit unto it No other can offer to God bloody or unbloody sacrifice upon this Altar but himselfe Iohn 17. 19. I sanctifie my selfe for them even as the Altar sanctifieth the gift 3. The Priests prepared the body of the sacrifice Lev. 1. 6. flayed it divided it into severall parts washed the intrailes put fire unto the burnt offering consumed the fat cast the filth and dung into the place of ashes Signifying that Christ himselfe alone did the whole worke of redemption He suffered the heate of Gods wrath and justice he puts away all our filth and covers it in his owne ashes he burnes up our fat that is the senselessenesse of our sin and all that savoureth of the flesh by the fire of his Spirit and inwardly purgeth and wholly washeth us in the fountaine of his owne blood 4. The Priest must teach the people His lippes must preserve knowledge and the people must depend on his mouth signifying the action of this great teacher of the Church who brought to us from the bosome of his father the whole counsell of God concerning the redemption of mankinde which could never have entred into the heart of man but by the teaching of this great Prophet Deut. 18. 15. He hath the learned tongue and Grace is poured into his lippes Hee therefore having the words of eternall life we must depend on him and heare him 5. The Priest must pray for the people and blesse them A forme of blessing is prescribed for Aaron and his sonnes laying their hands on the children of Israel signifying the strong prayers and intercessions of Iesus Christ for his Church who was heard in all things as himselfe witnesseth Iohn 11. 42. Father I knowâ— thou hearest me alwaies And accomplished not only in his holy intercession upon earth and now in heaven but manifestly in that blessing of his disciples by laying his hands upon them which was his last action upon earth Luke 24. 50. 6. The Priests were to preserve the Oyle for lights and the incense and for the daily meat offering and the anointing oyle And the oversight of the whole Tabernacle and all in the Sanctuary and all the instruments belonged to their care for the safety in moving carying standing c. signifying Iesus Christ the preserver of all grace in his Church He onely watcheth for the safety of his Church for the upholding of his holy ministery and all holy constitutions which else would quickly be broken up He plants the Ministery and he removes it at his pleasure He hath the seven stars in his right hand Hee is the great Archbishop of soules to the whole Church and no other in this kinde but hee So much of common actions ministeriall II. Actions more peculiar to the high priest were 1. daily 2. weekely 3. yearely 4. continually I. Hee must daily 1. dresse the holy lamps and lights morning and evening before the Lord Lev. 24. 2 3. to preserve the lights from going out Shadowing Christ the true light by whom the light of true doctrine must ever shine in the Church and never goe out by which the true beleevers shall bee delivered from darkenesse and death This was formerly figured by Goshen there was light when three dayes darknesse was over all Aegypt And this was figured by the pillar of fire that never failed till they came to Canaan 2. he must daily burne incense before the Lord upon the Altar of sweet perfume signifying Christ our high Priest daily offering up 1. our duties and services done by his appointment and which through him smell as a sweete incense acceptable to God 2. our prayers called odours of the Saints and a sweet incense And as no incense pleased God but that which was offered upon that golden Altar so no duty or prayer of ours is farther accepted then offered up by him and from him whose golden purity gives merit and worth unto them And as the incense must be offered up by the high Priest morning and evening so the continuall vertue of Christs merit ascendeth daily before God and perfumeth all the Sanctuary neither is there any other way to the father but by him II. He must weekly make the shewbread and set it before the Lord continually Exod. 25. 30. And more expresly Levit. 24. 5 6. Every Sabbath he must set on the table twelve loaves according to the twelve tribes and take the old away to the maintaining of his family for which use they might well suffice every loafe weighing about seven or eight pounds Here was a figure of Christ the true bread of life who sets himselfe in the preaching of the Gospell and administration of the Sacraments before the face of God that is in the assemblies gathered together every Sabbath the most sufficient food and refreshing of the Church to continue it in life strength and good estate from Sabbath to Sabbath till that eternall Sabbath come III. He must yearely once and that in the day of expiation goe into the Holy of Holies Exod. 30. 10. and Lev. 16. 2. and 34. to make an attonement for himselfe for all his
soule should humble it selfe with fasting before the Lord in one of the great assemblies and Chap. 23. 27. bindes all unto it But also in good reason seeing a yeares space might bring about many just occasions 1. Many sinnes might bee committed to provoke the Lord 2. Many judgements let in or to bee let in for those sinnes 3. Many mercies wanting which by ours and others sinnes wee are worthily deprived of And although we ought continually to humble our selves for our sinnes yet to helpe our infirmities and to doe it throughly it shall availe us much to set a speciall time apart for it as such who out of sound judgement esteeme we have sufficient cause once a yeare thus deepely to humble our selves For howsoever the Jews had daily expiatory sacrifices yet the Lord held it not superfluous to appoint them besides one set and solemne day of expiation So is it no lesse needfull for any Christian notwithstanding his daily humiliation to helpe himselfe in his repentance by one day in a yeare at lest of more solemne expiation CHAP. XV. Nazarites types of Christ. THe third order or ranke of holy persons types of Christ are the Nazarites who were sanctified by vow or speciall profession and not obscurely shadowing Jesus Christ the onely true and perfect Nazarite For I. The name Nazarite by which Christ must bee according to the ancient prophecies called Matt. 2. 23. and in contempt was by the Jewes so stiled in the superscription of the Crosse signifieth one separated and set apart from others and is ascribed to three sorts of men usually set above others 1. To such as are set apart for singular sanctimony as the high Priest whose crowne of sanctification on his head is called Nezer Exod. 29. 6. 2. To such as in dignity and authority are separated from others as Kings whose royall crowne or diademe is called Nezer 2. Sam. 1. 10. I tooke the crowne that was upon his head 3. To such as were separated by some religious vow as to this order of the Nazarites whose haire increasing on their heads as an externall signe of their vow was called Nezer Numb 6. 18. By which order the Lord would have the eminent sanctity of Jesus Christ to bee typified as well as his sacrifice and kingly Office by Priests and Kings Hee was indeed the onely true Nazarite separated from sinners holy harmelesse and undefiled Heb. 7. 26. For 1. His profession was I am not of this world Ioh. 8. 23. 2. He is called Dan. 9. 24. the holy of holies or the most Holy a title never ascribed to the most holy persons on earth by resemblance For as the holy of holies a type of Christ was separated from the rest of the Tabernacle and Temple and excelled both the outer and inner Court in holinesse So Jesus Christ surpassed not onely common men but the holiest of men as farre as the sanctum sanctorum excelled both the sanctum and atrium His divine holinesse farre excelled the most pure Nazarites who yet are said Lam. 4. 7. to bee purer then the snow and whiter then the milke 3. He was not of unholy made holy as they but hee was alwayes holy and without all staine of sinne from the first moment for ever That holy thing which is conceived in her is of the holy Ghost Matt. 1. 20. 4. His holinesse was not from any other but of and from himselfe whereas whosoever else have any holinesse it is from him 5. His holinesse was essentiall not accidentall as he was God and as hee was man by the union of the manhood with his divine nature was bestowed upon him in full measure yea beyond measure and therefore is called fulnesse of grace and holinesse Ioh 1. But in the most holy men this holinesse is a received quality by communicating of his spirit and that imperfectly and in small measure 6. They might be holy in part for themselves but could not impart that holinesse to others But Christ is not onely holy in himselfe but sanctifieth them and the whole Church hee being the originall and fountaine of all holinesse They might be legally cleane in some actions but he was morally cleane in all observations They in some passages of their life but hee in his nature in his disposition and in the fulfilling of all righteousnesse II. Nazarites by the Law Numb 6. 2 3. must abstaine from wine and strong drinke and all that commeth of the grape 1. Because they were to study the Law of God and the Lord will not have them meddle with any thing that might trouble their braine or unfit them to so holy studies 2. Hee would have them paterns of sobriety and temperance and restraine them from whatsoever might stirre up lust or occasion intemperance In which what else did they but shadow our Saviour Christ Who was a true Nazarite not in the letter and ceremony for he did drinke wine and miraculously provided it for others yea ordained wine an element in the Supper that every Christian might drinke it but in the morality and truth of the thing hee was the onely perfect Nazarite Never was any so intent in study invocation preaching acting and suffering all things for our sake as he was Neither was any creature so abstinent and temperate as he was he fasted fourty dayes and fourty nights and after that being hungry hee would eate nothing till all his temptations in the wildernesse were ended As of all other vertues so he was an unfailing patterne in this of holy abstinence and unviolated temperance III. The Nazarites were enjoyned to let their haire grow and no razor must come on their heads all the time of their vow and seperation Numb 6. 5. By which ceremony the Lord intended two things 1. He would have them most unlike and contrary to the religious orders of the heathen Idolaters who usually nourished their haire to offer in sacrifice to their gods as in many examples I could shew But these must not diminish their haire all the time and when they cut it off they must burne it with fire 2. To be a meanes to avoid finenesse and delicacy in curious trimming of the head and care of the flesh which is a great enemy to religious thoughts and exercises So the Apostle implyes the more care of the flesh the lesse of putting on Christ Iesus 3. Long haire in men is a signe of strength as in Sampson And by this law the Lord would put them in mind that as they were to avoid esseminate softnesse and delicacy so to be manly strong and couragious in performing duties and resisting stoutly all the temptations and baits that might allure them from the duty undertaken As for our Saviour whom they shadowed it is not likely he nourished his haire because the Apostle saith it was in that age uncomely for men to have long haire If a man have long haire it is a shame unto him And then are
of faith in IV. The use and end of these ashes was twofold ver 9. 1. They must be kept for the Congregation signifying that there shall never want supply of grace and merit from the death of Christ to any beleever that sees his need of them 2. Of them was made a water of seperation thus A cleane person tooke of the ashes of the red Cow burnt and put pure water into a vessell and taking hysope dipped it and sprinkled it upon the tent the persons and vessels and upon the uncleane person the third and seventh day and so he washing his clothes and flesh with water was cleane at even ver 18 19. signifying 1. that the blood of Christ is the onely water of seperation for persons separate to seperate them from their uncleannesse The water made of the ashes of Christs death bloodshed sprinkled upon the unclean can onely purge the conscience from dead workes 2. that this blood of Christ must be sprinkled with hysope of faith and mortification For hysope hath a cleansing quality and is put sometimes for that which onely and properly cleanseth purge me with hysope that is with the blood of that eternall sacrifice figured by that which is sprinkled with hysope 3. that this blood of Christ must bee often applied the third day and the seventh day The death and merit of Christ must be often meditated and applied to the heart For it is a perpetuall and eternall purging and sprinkling water in the Church and we must have daily recourse unto it I. That the Lord hath appointed meanes for cleansing all kind of impurity 1. That his people and we might know that by no infirmity and frailty we shall fall quite out of the grace of God 2. That the Lord takes not the forfeit of all the scapes and foule falls of his children utterly to forsake them seeing the Jew that was legally polluted seventy times seven times was as often received in againe as he was cleansed according to the purification of the Sanctuary 3. That we should not despaire nor the weake Christian bee quite dejected in the sence of the multitude of his frailties and foule touches seeing the Gospel affoords us the remedy and meanes to cleanse all morall uncleannesse no lesse certainly and fully then the Law to the Jews to purge their legall II. As the Jew was no sooner defiled by touching a dead man or bone or grave or tent or any thing about him but hee must presently repaire to the meanes of legall cleansing So every Christian defiled by the least touch of any dead worke must have recourse to the remedy appointed in the Gospel The Law appointed the water of the ashes of a redd Cow but the Gospel appoints the redd blood of Jesus Christ sprinkled and applied by faith as by hyssope upon the conscience Consider 1. The necessity The person defiled not having this sprinkling upon him shall be cut off from Israel verse 13. So whosoever hath not the blood of Christ sprinkled upon his soule shall bee cut off from the number and inheritance of the Saints Mark 16. 16 hee that beleeves not shall be damned 2. Every sinne is a separation from God who being a God of pure eyes cannot abide the filth of it and therefore wee had need continually to have this water of separation for the washing of our hearts daily and often every day because it is gathering some uncleannesse every houre yea every moment 3. An uncleane creature or vessell could not bee of any service to man for hee must not touch it till it be cleansed So a sinner so long as he is uncleane and impenitent cannot be of any good use nor present any acceptable service to God And therefore the Prophet Wash you and cleanse you and then come No man dare present any thing to a King with a foule hand the Lord will accept no such present 2. Cor. 6. 17 18. touch no uncleane thing and I will receive you and bee a father unto you Implying that the Lord will not receive him that any way communicats with sinne if obstinate and impenitent 4. Nothing else can recover our beauty and first estate of holinesse and happinesse but this laver A cloth once soiled never recovers the beauty and whitenesse but by washing This laver onely brings backe a white and unspotted innocency All the holy water in the Sea of Rome cannot wash one sinne for that hath no commandement no institution no promise Besides all legall Ceremonies are dead which in their life time could not cleanse by the meere deed done as they say theirs doth 5. How vaine is it to see men and women curious and carefull in washing their bodies and clothes they will not suffer the least spot on them but wash them weekely and yet goe on yeare by yeare in the foule defilements of sinne and never desire to be washed and rinsed in the water of separation nay nothing more troubles them then to be called to reformation A cleanly man will have his clothes washed weekely but his hands and face every day A cleanly Christian will not be lesse carefull of his heart III. Seeing there was so much businesse in legall cleansing of the least foulenesse how carefull were the Jews to avoid those foulenesses and how much more should Christians bee to avoid the morall 1. In themselves A good heart will be affected with the least touch of sinne as David to cut Sauls lappet and to avoid appearance as well as evill it selfe 2. From others For the Jew might bee impured from others as well as by himselfe We must not communicate in other mens sinnes 1. Tim. 5. 22. The just man bewareth not onely sinne it selfe but even the contagion and infection of sinne Watch thy selfe as privie to thine own weaknesse and thy adversaries subtlety and strength Watch against others sinnes as being beset with snares Resolve with good Iacob Gen. 49 6. Into their secret my soule shall not come This strict watching is counted commonly foolish precisenesse nicety hatefull purity but God esteemes it otherwise It is an apparant losse of mens favour preferments and worldly helps but hee onely finds the favour of God and the happinesse to see God Sect. VII The oblation for uncleane issues leading us to Christ is appointed Levit. 15. 14 15. In this 1. What fowles must bee prepared for the offering two Turtles or two young Pigeons and so for the womans vers 29. Of the cleane kind of birds signifying and resembling the purity of Christs humane nature Besides his innocencie simplicity meeknesse chastity charity fruitfulnesse of all which vertues these Doves were expresse Emblems 2. What was the use of these fowles 1. They must bring them to the Priest No man must offer his owne sacrifices but must present them to God by Christ the onely high Priest 2. They must bring them to the doore of the Tabernacle for publicke service
bones not one of them is broken that is without the will of our heavenly Father as Mat. 10. 29. Not an hayre shall fall for the same providence watcheth the head and members This consideration is used by Christ to remoove excessive feare of men If thou see thine enemies encrease as bees about thee ready to strike and sting Let thy waies please the Lord he can 1. turne their hearts to peace as Esaus to Iacob when he purposed his death and Labans to Iacob when he intended evill intreaty towards him 2. He can turne their counsell to folly and bring it on their owne heads as in Haman and Achitophel 3. He can turne their evill to thy good and salvation according to the saying of Ioseph to his brethren Yee intended evill against me but God turned it to good as this day 4. He can take them off at his pleasure he hath an hooke for Zenacherib and Balaam shall not curse though he would never so faine 3. In that Christ brought no uncleane thing to his sacrifice figured in pulling out the maw and feathers and casting them beside the Altar in the place of ashes wee have comfort in the offering of all our service and sacrifices of prayer prayses almes duties all unclean in and from us but presented in Christs sacrifice no uncleannesse is in them II. How carefull the Lord is that his people preserve purenesse among them that the holy God may walke amongst an holy people And teacheth how carefull we Christians should be to cleanse our selves from all filthinesse of the flesh and spirit 2 Cor. 7. 1. And that we should be ever stopping up those uncleane issues which disturbe our chastity of body or mind which these Legall issues specially aime at Oh this chastity of minde and body is a singular grace For 1. It stands with the will of God 1 Thes. 4. 3 4 This is the will of God even your sanctification and that every one possesse his vessell in holinesse and honour 2. It stands with the nature of God which is most holy and pure God is a pure chast Spirit and will bee prayed unto with a pure and chast heart How can foule fornicators and adulterers thinke that their prayers can get into heaven and themselves shut out 3. By holinesse and chastity of mind and body thou becommest a Temple of the holy Ghost 1 Cor. 6. 19 Without which thou art no better then a swinesty fit for foule spirits and devils that delight in uncleannesse to harbour in 4. It stands with the honour of the body which 1. is for the Lord that is created for the glory of the maker 2. the Lord is for the body namely to redeeme it so as the body also is a part of Gods purchase 3. the Lord is the head and the bodies are members of Christ. Oh what a great wickednesse as Ioseph calls it Gen. 39. 9. to make it a member of an harlot 5. Follow holinesse and chastity without which thou shall never see God either in grace or in glory Heb. 12. 24. What makes the harlots so sottish so gracelesse in the middest of powerfull meanes but that their hearts are taken away Gods plague hath already seised upon them in great part for they cannot see God in grace offering repentance and therefore they shall never see him in glory Now the best directions for stopping these running issues are I. Direction Begin at the fountaine labour for inward purity first For 1. Whence issue these but from a wicked and impenitent heart 2. God lookes first at the cleannesse of the heart knowing that if hee find that uncleane nothing is cleane 3. Morality and cleanlinesse make a man care for the cleannesse of his face but grace and religion must make him looke to the cleannesse of his heart Ier. 4. 14. Because he knowes that no beauty of the face can allure a man so much as the cleannesse of heart allureth 4. Get grace into thy heart and it cannot choose but send out as Christ saith According to that which is within According to the abundance of the heart the mouth will speake the eye will looke the hand will worke the foot will walke Get thy heart purged and washed and it is impossible that thy life should be foule 5. In vaine do men struggle and strive to cast off some wast boughs of sinfull actions if they seeke not to strike up the roote Thou wouldst avoyd oathes and lyes in thy tongue but shalt never doe it while thou hast a swearing and lying heart Thou wouldst avoid fornication and adultery in the act in the eye in the speech but never shalt thou stop this issue if thou hast an adulterous heart And so in other sinnes Quest. How may I cleanse my heart Answ. Cleannesse of heart is in two things 1. Justification by the blood of Christ imputed and applyed Ioh. 15. 8. 10. 2. Sanctification by the spirit which stands in two things 1. In parting with our filthinesse as evill thoughts pride hypocrisie stubbornnesse malice in a mortification of all inward lusts 2. In attaining a new estate in all the inward faculties a planting and cherishing of all graces Thus as our Saviour saith he that is washed is all cleane II. Direction From the foundation come to the streams If the heart at any time be inflamed with the fire of concupiscence and begin to boyle over stay the issue with all expedition Quest. How Answ. 1. Covenant with all thy parts that none of them shall fulfill the lusts of the flesh Specially covenant with thine eye as Iob with thy tongue not to name any filthinesse as it becommeth Saints Eph. 5. 3 with thy hand not to execute any inordinate desires 2. Threaten thy members that thou wilt plucke out thine eye cut off thy hand and foot rather then by them offend God and thy conscience If this will not serve beat downe thy rebellious members as Paul with labour 3. Direction Avoid occasions of defilements by the uncleane issues of others so did the Jewes As 1. Come not neere uncleane persons 2 Cor. 6. 17. Avoid swearers drunkards gamesters wantons Prov. 4. 14. 2. Avoid the seate they sit on A place of shorter rest Psal. 1. 1. Blessed is he that sits not in the seat of wicked men Lev. 15. 6. 3. Shunne the bed they lye on Lev. 15. 5 A place of longer rest with them as one delighting in their fellowship and tumbling with them in filthinesse 4. Beware of their spittle ver 8. Words are cast out of the mouth as spittle Neither assent to their speeches and perswasions which are still against God nor be dismaid from good things by their threats and reproches This filthy froth and spittle daily pollutes many that are carelesse to avoid it Object Alas it is impossible then to avoid uncleane issues I cannot but daily and hourely touch some filthinesse unlesse I runne out of the world and from
those antient promises and now preach salvation to all that beleeve in the name of Christ crucified dead buried raysed ascended and sitting at the right hand of his father as Ioh. 3. 16 This promise he confirmeth with two Sacraments Baptisme and the Lords Supper as speciall seales of his grace Thus is the Lord still like himselfe in all ages and provideth fully for our direction and consolation for our strength and assurance in the Covenant of grace and salvation But to come nearer our purpose The Sacraments of the old Testament were either before the fall or after Of the Sacraments in Paradise before the fall we are not to speake as the tree of knowledge and the tree of life Because 1. They sealed the Covenant of works not the Covenant of grace 2. They concerned the first Adam without any respect or reference to the second Adam There was no need of Christ and consequently no type of him Wee are onely to speake of Jewish Sacraments types of Jesus Christ and so reject them which never aymed at Christ but were before any distinction of Jew or Gentile These Jewish Sacraments were either 1. Ordinary or standing 2. Extraordinary and occasionall Ordinary were 1. Circumcision 2. Passeover Circumcision was the Sacrament of entrance and receiving the Jew into Gods covenant The Passeover was a Sacrament of continuance and growth in that Covenant Extraordinary which were in some resemblance both to them and the two Sacraments of the new Testament 1. To Circumcision and Baptisme answered the Sacraments of the Cloud and the red Sea 2. To the Passeover and the Lords Supper answered Mannah from heaven and water out of the Rock Of these wee must by Gods assistance speak in order not what we might for that were endlesse but what we must necessarily so far as they preach Christ unto us or may set us nearer unto him CHAP. XVIII Circumcision a Type Herein 1. What it is 2. How it figures Christ. 3. Observations I. CIrcumcision was a sacred rite ordained by God wherein by cutting off the foreskins of all the males of the Jewes in the eighth day the Covenant of God made to Abraham was sealed up to him and all his posterity 1. A sacred rite ordained by God God is the Author For 1. He onely that can promise and give the grace can seale the Covenant 2. Abraham received it of God Rom. 4. 11. therefore God gave it 3. the institution is in Gen. 17 where is the word of institution 1. in commanding 2. in promising 2. The subject of Circumcision were all the males of Israel descending of Abraham For these must be distinguished from all families of the earth Gen. 17. 4. Neither may we thinke that women were excluded out of the Covenant of grace for they were cōprehended under the Circumcision of males And God spared the weaker sexe because it was enough to bring them within the number of Abrahams posterity to be borne of the males circumcised Besides as the males carry a speciall type and resemblance of Christ as 1 Cor. 11. 3 in order to the female so was it fit they should have the thing and ceremony of Circumcision and the female onely the vertue and efficacy Junius 3. The part must bee the part generative Gen. 17. 13 My Covenant shall bee in your flesh and ver 11. Circumcise the foreskin of your flesh The very place shewes that Circumcision aymed to remedy the corruption and uncleannesse of mans nature whereof it admonished Abraham and his posterity For neither Abraham nor any of his were chosen into the Covenant because they were cleaner or holier then other but that they might be holier Gods election is free who makes choyce of them that need Circumcision as well as any other 4. The time the eight day Because 1. the Lord had a mercifull respect to the tendernesse of infants 2. not to distinguish but that those infants also were within the Covenant that dyed within that time 3. because whatsoever was borne of man or beast was Legally impure and in their blood till the eight day and therefore no beast must be offered to the Lord till the eight day Exod. 23. 19. and ch 34. 26. No nor men of other nations servants or other must be circumcised but upon the eight day from their comming in 4. this precise observation of the eight day was not without a mystery either poynting to the resurrection of Christ on the eighth day or leading beyond the weeke of this present life in which we cannot be perfectly circumcised unto that eight day in the life to come when all our corruption shall be cut away and perfectly and at once abolished 5. The end of Circumcision was to seale up Gods Covenant made with Abraham This Covenant had three clauses 1. of the multiplying of his seed in Christ 2. of the inheritance of the land of Canaan being a type of Heaven 3. of the blessed seed the Messiah that was to come of him typified in Isaac and so was Circumcision a seale of the righteousnesse of Faith Rom. 4. 11. II. Circumcision figures Christ I. As it was a Jewish Sacrament wherein Christ shined out clearely who was and is the substance of all Sacraments both Jewish and Christian for Christ is the substance of the whole Covenant and all the seales of it In this sence the Apostle calls it a seale of the righteousnesse of faith Namely 1. a seale of secrecy that locked up the Covenant onely to that people 2. a witnessing seale whereby as by a visible perpetuall and sensible signe in their flesh which they could never lay off the Lord would still hold in their sences his owne promise of grace made unto them in the promised Messiah and their promise of obedience made backe againe unto God to become his people Which promise of theirs howsoever they were to endeavour in yet could it not be fully performed for them but in the promised seed in whom their imperfect obedience and indeavours were to be covered and accepted And thus is every Sacrament a signe 1. of grace 2. of duty and a religious signe binding God to man and man to God 3. a strengthning and confirming seale by which the Lord pleased to ratifie the promise of grace and seale up to them the inward and invisible circumcision of the heart called the Circumcision of Christ Col. 2. 11. Because he only by his spirit can worke it Deut. 30. 6. II. Circumcision figures Christ as it was a signe 1. memorative of the Covenant of God made with Abraham and his seed Gen. 17. 11. which mercifull Covenant was founded in Christ Jesus out of whom God never contracts Covenant with any man He onely slayes hatred and makes God and man to walke together as friends 2. figurative or representative foreshewing 1. that the Messiah should bee borne of Abrahams seed and not of the uncircumcised nations who being to be
even in these shadowes the Lord himselfe straitly enjoyned these were the Lawes prescribed for the Anniversary Passeover both in Exod. 12. 14 and Numb 9. in neither of which is any mention of any of the former Lawes proper to the first Passeover The last condition in eating concerned the measure The Lambe must be whole eaten signifying 1. Our perfect communion with Christ who are as neerely united unto Christ as the meat we eate which is turned into our owne substance 2. That nothing in Christ is unprofitable 3. That Christ must be received wholly without dividing of his natures or destroying any of his offices Arrius divides the Lambe in denying his Godhead Manichoes impugned his humanity Neither eate the whole lamb The Papists destroy all his Offices Whosoever deny any fundamentall Article of Religion they divide the lamb To eate the whole lamb is to beleeve whole Christ according to the rule Faith is but oâ—â— yet a copulative Deny one overthrow all Hitherto served that Iniunction that no part of the lamb must bee reserved till the morrow but if any remained it must bee burnt with fire vers 10. The Lord in his infinite wisedome would prevent all the occasions of idolatry which is easily admitted in the reservations of holy things As in Popery what a deale of idolatry is crept into the Church by reserving superstitious relicks and especially their consecrated or conjured bread as if this condition did not condemne expresly that Popish reservation of the hoast or breaden god Add hereunto that the Jewes requiring the body of Christ on the Crosse to be taken away that night before the Sabbath Ioh. 19. 31. fulfilled against their knowledge this Prophecy Nothing of the Paschall lamb must be left till the morning Sect. V. V. The Paschall Lamb is an expresse type of Christ in respect of the fruit and use of it which is security and safety from Gods revenge ver 23 For as by the sprinkling of the blood and eating of the flesh the Jews were defended from the revenging Angel and the destroyer passed over the house where hee espied the blood sprinkled So the blood of Christ applied to the conscience causeth the wrath of God to passe by those that are so sprinkled And as they could sit in the house safe and not feare the stroke of the destroyer because of the blood sprinkled so whosoever by true faith feeds upon Jesus Christ and are died with his blood rest secure and feare not the destruction and revenge due to wicked men Heb. 10. 22. Let us draw neere with a true heart in assurance of faith sprinkled in our hearts from an evill conscience I. As the Jews dwelling in Aegypt were in great danger of the revenging Angel who was to passe through the land So all the Israel of God dwelling in the midst of the Aegypt of the world and too too much tainted with the fashions of it have no small cause to feare the judgements and revenge of God which must pursue the sinnes of it and also to use meanes for their owne safety in the night of trouble and revenge as the Israelites did Quest. What meanes Answ. The same that Israel did We must 1. Sprinkle the house of our hearts with the blood of the Lamb Heb. 10. 22. sprinkled in our hearts c. Whosoever were sprinkled with the blood of the lamb were safe Was there so much power in the blood of the type and not much more in the blood of the trueth 2. Get into the house of the Church and fellowship of the faithfull for such as are true members of the Church which is the house of Saints are secure from the plagues of wicked men Isai. 27. 3. I the Lord do keep the vineyard I will water it every moment lest any assaile it I will keepe it night and day and Isai. 37. 18. My people shall dwell in the Tabernacle of peace and in sure dwellings and in safe resting places Noah can bee safe no where in the deluge but in the Arke And out of the Church is no salvation or safety 3. Thou must abide in the house all night and goe not forth Except the Israelites abide in the house they cannot be safe except thou abidest in the ship of the Church thou canst not bee safe no more then any of Noahs company if they had stepped out of the Arke Wee must adhere constantly to the true Church and not forsake the fellowship or depart from it by Apostacy or revolt which brings certaine shipwrack of faith Consider Heb. 10. 25. 4. Patiently await for the morning even the bright rising and appearing of Jesus Christ the Sunne of righteousnesse comming againe to our deliverance whether publikely to generall judgement or personally in speciall to our selves For hee shall bring health â—â—der hir wings Mal. 4. 2. II. In the whole precedent discourse is a fruitfull direction for Christians for their holy use of the Sacrament of the Supper which is come in place of the Passeover 1. As hee must bee circumcised that must eate the Passeover so must hee be baptized that must be admitted to the Supper that is a reverent professed Christian. For holy things must not bee cast to dogs Matt. 7. 6. The word and Sacraments are childrens bread and must not be cast to dogs that is obstinate enemies scorners blasphemers to men of uncircumcised lips and eares who wilfully repell the meanes of their cleansing So much the more pity is it that all sorts of notorious evill men thrust into the presence chamber of the great King yea sit downe at the Lords Table and like swine swill in his cup without controll or any rebuke in many places Open blasphemers common-drunkards scoffing Ishmaels noted adulterers obstinate sinners And where is the care to preserve the holy things of God from pollution contempt and profanation Would a man spread a table for dogs or swine If the shadows of these holy things might not bee cast to doggs is it nothing to expose to them the body and substance it selfe 1. Cor. 11. 30. for this cause many are weake and sicke among you and many sleepe 2. As the Lamb was taken in the tenth day but was not slaine till the fourteenth that it might be before their eyes all the foure dayes before for the helping of their meditation and due preparation to the eating of it So no man must come to the Supper without due preparing himselfe For if so long preparation was by God thought fit for the shadow what preparation can be thought fit and sufficient for the substance 1. Chron. 35. 6 It was the counsell of Solâ—mon Prov. 23. 1. When thou sittest downe at a great mans table consider diligently what is set before thee Much more here at the great Gods Table no consideration of the Author matter maner end fruit and use can be sufficient What a fearefull thing is it to come as most men doe not considering
Jesus Christ protecteth his Church from all enemies Hee steps betweene the Camps of Israëlites and Aegyptians becomming their sure defence Psal. 18. 1. 2. This Pillar shall never rest till the dead bodies of the Aegyptians and enemies become a spoile and spectacle to his people V. In the infallible instruction of it it typifyed Christ. For as the Lord spake to Moses out of the cloudy Pillar when it descended on the Tabernacle and delivered his Oracles in it Exod. 33. 9. so Jesus Christ alone is the cloudy Pillar by whom the Lord delivers to us his whole counsell concerning our happy passage through this our wildernesse to that blessed Canaan the happy rest of all the Saints And as they must heare and obey absolutely those Oracles so we are commanded to heare him Application followes I. Is Christ the Pillar Here is comfort for the people of God who shall want no good things but this Pillar of cloud and fire shall supply it For 1. The Cloud was a generall guide for all and every particular of Gods people Isa. 4. 5. 6. The cloud was every where seene and Christ is every where present to be seen found in his Church Wheresoever two or three are gathered together in my name there am I in the midst of them Mat. 18. 20. Ier. 51. 5. Israel hath beene no widow II. The Cloud was an unerring guide because the Lord went in the Cloud so that except the Lord could mislead them they must needs goe aright Jesus Christ is the way as well as the truth follow him in the direction of his word in the motions of his spirit agreeing thereto in his blessed example both in doing and suffering walke as he did And as he passed by his Crosse to the Crown so shall he lead thee through this wildernesse to that Canaan and rest to which he hath gone before to take thee in III. As the Cloud was a safe guide and a covering cloud so is Jesus Christ the vayl and cover of his Church When the Pharaoh of hell pursues us at heels and is even ready to snatch us back into eternall slavery now this Angell of the Covenant interposeth himselfe to defend us and steppeth betweene us and dangers This Cloud of Gods protection seeme it never so farre off is the sure wall and defence of the Church the strongest munition and will not suffer the Aegyptian armyes to come neere the Israelites to hurt or destroy them but onely to exercise them and drive them more hastily to God for safety and to Canaan for rest This is a sure comfort when we know that all the enemies of grace Papists apostates recusants drunkards scorners and Atheists reach at us to hurt and hinder us in our way this cloud shall make them further us IV. The Cloud was a powerfull guide strengthning Israel weakning and discomforting all the power of Egypt powerfully and miraculously opening the red sea for a passage to the one and shutting it for the others perdition Our Lord JESUS is a potent guide the Michael and Captaine of Gods Armies getting himselfe a name upon Pharaoh and his forces discomfiting and destroying all adversary power of our salvation perfectly conquering for us all the powers of darknesse and triumphing upon all the externall enemies that pursue his people and making them the dust of his footstoole Besides that this cloud powerfully opens the red sea and makes a way for the Saints through a sea of afflictions Oh the sweet comfort hence both in the view of the trouble of the Church in generall beset with so many huge armies of Antichrist and his adherents as also in sence of our owne particular tryalls Both whole and parts are under this powerfull cloud V. The Cloud was a comfortable guide a cooling covering Cloud Jesus Christ is the well yea and sea of consolation without whom is nothing but scorching heat which would burne up and consume the Church But he cooles the fire of his Fathers wrath for us he cooles the fiery darts of Satans temptations and quencheth them in us he refresheth and cheereth us in the sunne of persecution and afflictions which satan and his instruments kindle against us he is our onely shadow for the heat and a cover for the storme and for the raine Isa. 4. 6. Now therefore get to him by prayer faith and repentance VI. The Cloud was a patient and respective guide It waited all their necessities it rested that they might rest it moved slowly according to their pace it stayed for them till they had ground their Mannah and baked it till they had eaten and refreshed themselves till they had offered sacrifices and whatsoever was necessary to be done it waited for them Oh what a patient and respective Lord have we who not onely waits on our necessities but beares all our needs and weaknesses on himselfe not onely beares with our infirmities but beares them on himselfe and helpes them in us He stretcheth his hands all day long waiting for our return He knows our mould and weaknesse and covers it with his owne strength and righteousnesse He would be in all things like us that he might in all things helpe us VII The Cloud was a constant guide The Lord never took away his Pillar by day nor by night from before the people Exod. 13. 22. not all their journey till they came into Canaan Jesus Christ is constant to his Church never leaves it without light and direction without comfort and consolation without safety and protection Nay he not only leads and covers them in this wildernesse but never fayles them no not in the land of their rest That cloud which now is like the cloud which Elias saw like the bignesse of an hand then shall cover or rather fill the whole heavens II. Here is a ground of confidence and security in the greatest perils What a marveilous thing is it that a Pillar of fire should sit upon the Tabernacle and not burne it What a strange thing that a Pillar of fire must coole the Israëlites and save them from fire So shall all fires kindled and all extreame dangers threatned against the Church tend to the saving and comforting of it For 1. God never kindles a fire to consume his Church but as the pillar of fire to enlighten it and direct it to Canaan 2. The Church is that bush which burnes with fire but is not consumed Exod. 3. 2. The members of this Church are not chaffe and stubble but pure metall the longer in the fire the better tryed and the purer 3. There is no Pillar of fire in the Church without the pillar of cloud God mingleth his corrections with consolations and in judgement remembreth mercy 4. Nature must runne out of her selfe to doe homage to her Creator Fire must cease to burn at his word Dan. 3. 27. The fire burnt only the bonds of the three children but not their bodies it not onely saves their lives but sets
this darke cloud in which wee see him as wee are able His Majesty hath attempered himselfe to our debility and weaknesse For such is our infirmity here below that unlesse the glory of God be vailed and covered wee can never bee able to behold it no more then the Priests could stand before the brightnesse of the cloud that filled the Temple 1. King 8. 11. nor the Disciples abide the brightnesse of Christ when a bright cloud shadowed them in his transfiguration For as no man can endure to see the Sunne in his brightnesse and strength but in and through a cloud hee may so no man can behold the glorious Majestie of God and live Hence hath hee pleased to let us behold him here not in his owne glory but in his Christ in whom his excellent Majesty is vailed and covered with our humanity This is his mercy that we see now as wee may as in a glasse or mirrour preparing us to a farther mercy then which no mercy goeth farther namely to see him as wee would and face to face when with our frailty and corruption all clouds and vailes shall be removed 2. His justice against sinners whose misery it is that there is alwayes a cloud betweene God and them A cloud of ignorance that hinders them from the knowledge of God and holy things they see no true light A cloud of darknesse and misery that suffers them not to enjoy one spark of sound comfort or consolation A thick cloud of lusts and sins which hinders the passage of their prayers They may truely use that speach of the Church Lam. 3. 44. Thou hast covered thy selfe with a cloud that our prayer should not passe through As this cloud was a meanes of greatest mercy to Israel so was it of extreme misery and destruction to the Aegyptians V. Is Christ this Pillar of Cloud and fire Then we must follow Christ our guide The Saints in earth are as Israel in their pilgrimage marching out of Aegypt into the promised land God of his mercie affords us as hee did them a comfortable cloud to lead us through to Canaan Wee must depend on this Pillar For light of instruction against the blindnesse of our minds For light of consolation in sorrows and terrours of heart that we may say with the Church Mic. 7. 8. When I shall sit in darknesse the Lord is my light For spirituall heat and warmth seeing this Pillar onely can kindle true love of God true zeale for God and his glory fervency in prayer and inflame us with all ardent desires after God Wee must follow this Pillar for safety security direction c. Quest. How may we follow this Pillar Sol. As the Israelites carefully followed the cloud in this manner 1. Because the clould was placed on high they must still looke upwards So must wee still looke upwards not fixing our eye on any other direction about us or beside us We must not walke by examples of men never so great never so wise never so rich never so neere us but onely so farre as they follow this Cloud The Sunne of the world and the Sonne of the Church herein agree that both of them are set infinitely above our heads that wee should expect our direction from above not from below from the heavens not from the earth 2. As the Israelites contented themselves with that Pillar as being sufficient So must wee with the light from Christ our Pillar They needed no artificiall lights of their owne devising the Pillar of fire was sufficient although at midnight to enlighten them The Sunne at noone day was not more usefull to them then this Pillar at midnight So Christ in the Scriptures is a most bright and shining light not as the Papists say obscure dark imperfect unlesse there bee an addition of traditions Fathers and mens devises As that cloud was no naturall direction so wee must not walke by direction of nature dictate of reason or command of our owne wills and senses Follow this Pillar onely and as Goshen was light when all Aegypt was darkenesse thou shalt have light when all the world else sits in darknesse Ioh. 8. 12. But as for such as kindle themselves a fire or set up a Pillar to themselves and walk in the light of it and in the sparks themselves have kindled the Lord threatens what they may expect from his hands They shall lie downe in sorrow Isai. 50. 10. 3. As Israel must watch this Pillar night and day and frame their whole course unto it for motion or station for action or for rest so must we to Christ our Pillar in the Scripture Blessed is the man that meditates in the Law of the Lord night and day And as they must give diligent heed both day and night to be ready for their journey whensoever the cloud should moove and therefore are said to keepe the Lords watch Num 9. 19. so must we alwaies watch and be in a readinesse because we know not when the Master of the house will come at even or at midnight at the cockcrowing or in the dawning Mar. 13. 35. Remember for conclusion that blessed shall that servant be and he onely whom his Master when he commeth findeth well doing CHAP. XXI The Red Sea a type THe second extraordinary Sacrament of the Old Testament poynting unto Jesus Christ was the Red Sea which being miraculously divided by God the Israelites pursued by the Aegyptians passed thorough the midst of it Exod. 14. 22. Now for our profitable and fruitfull beholding this great worke of God wee will consider it 1. as a miracle in it selfe 2. as a type and signification of Christ. 3. as applyable to our selves in some profitable observations I. In this great miracle are many miracles As 1. That so vast a sea should bee devided with the lifting up of a rod. For the breadth of that Sea where Israel went over was by computation of Ptolomy and other Geographers twelve or fifteene Germane miles at least thirty sixe of ours so Chytraeus upon this place 2. That the Lord should open a way and lead Israel through the deepe as in the wildernesse for their passage was not over the Sea but through it Neither did they walke upon the waters as upon the land which had not beene so much for in cold countries it is ordinary for men and cariages to passe upon the Ice and congealed water as upon firme land but they walked in the bottome of the Sea as on dry land Who could deny but it had beene a worke of omnipotency for the Lord to have made the sea on a sudden a pavement for Israell as hard as Christall to have walked firme upon but because every strong frost congeales the water according to nature that had beene lesse glorious more questionable But he provides for the clearnesse of his owne glory by effecting a worke above yea against the whole frame of nature 3. That the waters should stand as
night but this carefull eye of God shall watch to supply thee As in three instances 1. The godly passing through this wildernesse of this world although they be in Covenant with God as Israel was yet often are cast into the night of sinne and in this night they often nod and slip into a sounder sleepe of sinne sometimes then they thinke off but then this eye watcheth them that they sleepe not in death and so fall into extreame ruine For they being written on the palme of the Lords hand being as a signet upon his finger as a jewell on his heart and which is neerer as the apple of his eye he watcheth a season to waken them to raise them and erect them in faith to watchfulnesse and salvation 2. Many times the godly fall into the night of affliction and are cast into the darke of many deadly dangers which they should never by themselves be wound out off Now while they are thus surprised with a dead and dangerous sleep the Lord watcheth to prepare some meanes of evasion which they never dreame off How did the Lord watch over Jonah while he slept under hatches not dreaming of so present a danger Nay when he seemes dead and buried in the Whales belly as in a grave of silence how miraculously did the Lord watch to bring him to dry land as sound and safe as if he had beene kept in a strong castle How did the Lord watch Mordecai while he slept Hest. 6. 1. he slept but the King shall not sleepe till he have advanced Mordecai How did he watch over Peter Act. 12. 7. whilst he slept so fast in the night as scarce an Angell could waken him and brought him through the sleepie watch Our experience can tell us every morning how the Lord keepes our houses our selves without feare against robbers fires dangers in the night he makes us sleepe in safety and while we are helplesse naked sencelesse becomes a wall of protection round about us 3. In the night of death he gives not over his watch but watcheth the very bones of the Saints that in the morning of the resurrection they may mory fully enjoy Christ the true Manna and attaine a full measure and gomer and a perfect satiety and fulnesse of this sweet bread of life Psa. 17. 15. David calls it a satisfying with Gods Image when he shall awake Sect. V. III. See in this gift Gods bountifulnesse and freenesse to his Church in three things 1. He offers Israel Mannah without the asking seeking or buying it costs them nothing but gathering even so he offers us salvation by Jesus Christ while wee aske not after him He is found of them that seeke him not The first Adam runs away from Gods presence the second Adam runnes after him to seeke and recall him out of his bushes Now what desert or merit could there bee in the first Adam to be followed with grace in his flying from it And if there be none in him how come wee his posterity to more possibility to merit any thing but death more then he No here is no merit no buying of Mannah but onely a faithfull and thankfull acceptance of it 2. He raines it downe in abundance his hand is not short he opened the windowes of heaven and rained downe manna to eate Psal. 78. 24. For 1. It is for the honour of God to be bountifull and rich in mercies and to powre down his blessings upon his people 2. Israel needed daily abundance and store of mannah which need he is carefull to supply But oh what great goodnesse hath God stored for them that love him In his Sonne Jesus Christ he hath rayned downe bread of life the greatest arme and streame that ever flowed from that Ocean A mercy covering all the tents of beleevers A mercy that lets the true Mannah fall enough for a whole world of beleevers not on one Nation of Israel onely but on all the Nations of the world For he did not so then to any other Nation but now to all Nay in this mannah is a mercy not only covering the earth but a mountaine of mercy reaching to heaven 3. His hand is not weary but every morning le ts fall enough to feed and fill so many hundred thousands of mouths and bellies so the grace of God in Christ is an unweariable grace At he gave more mannah then all the Israelites were able to gather so he is more infinitely able to give then all beleevers are able to receive Hence wee may with David stirre up our selves to blesse the Lord that lodeth us with blessings daily IV. The wisdome of God in administring his mercy to his Church 1. In that he gives them Manna from heaven not from earth they cannot now expect an annuall harvest of corne from the earth but must expect every day an heavenly showre to bee fed by because the Lord will not have them fixe their eyes and sēces on earth but know they were now to live of Gods allowance and for their whole meanes depend on his hand Let it teach us Christians to lift up our eyes and sences from earth and earthly desires and affect that manna which is from heaven every day desire to be fed with some heavenly shower for the nourishment of the soule and preserving the life of grace in it Let it teach us to acknowledge the hand of our heavenly father in the gathering of the mannah and good things for our temporall life Hee is the father of lights from whom descendeth every good and perfect gift The Israelite must looke to heaven for every morsell of bread that hee puts in his mouth and shall the Christian as the swine eate up the mast and never looke up to the tree whence it falls II. In that hee gives them manna every day Hee might have given them an harvest of it once a yeere or hee might have rained it once a month but hee gives it daily To shew 1. that hee had undertaken for their daily maintenance whose continuall supplyes challenged the continuall dependance upon his providence 2. that they must bee content with daily bread 3. that it should bee a part of their calling and exercise in the wildernesse where other temporall businesse had they none Let us hence learn 1. to acknowledge Gods wisdome if he give us earthly manna and meanes but from hand to mouth he knows to supply it with true manna He allowes us to pray but for daily bread and if we have food and rayment we must be content 1 Tim. 6. 8. 2. to confine our cares within the day not so solicitous to lay up for many yeeres as the rich glutton Care not for to morrow that is inordinatly distrustfully 3. to take notice of our daily need of the true mannah whereof seeing God hath given us daily meanes wee must not erosse Gods wisdome to thinke the reading of Gods word once in a yeare or month or weeke
enough but be daily gathering and answering the daily meanes afforded by Gods gracious wisdome as did the Jews III. His wisdome is seene in that he giveth them no manna on the Sabbath but for the Sabbath a double portion on the day before For 1. the Sabbath day is not to seeke temporall food and manna but spirituall and eternall 2. He will not have his Sabbath and service interrupted therefore he gives them a double portion the day before 3. Hee will not have them losers by being intent in his service but as a liberall paymaster allowes them as largely as any other day Let this teach us 1. to nourish the care of Gods worship above the care of our life and more intend the businesse of the soule then of the body So our Saviour first seeke the kingdome of God and then other things 2. to become more conscionable in the keeping of the Sabbath not seeking this day after earthly but heavenly things alone For consider 1. The Lords liberality in giving thee not a sixt day but sixe whole daies wherein to gather earthly manna and wilt thou encroach his day too 2. his liberality in giving thee manna for the seaventh day blessing the labour of the sixe daies and thereby binding thy hands from labour on the seventh IV. His wisedome is seene in giving to every man his Gomer and every man hath his measure 1. to measure their desires by Gods measure 2. that no man should have just cause of discontent for hee had a sufficient measure for necessity and God was not bound to provide for their wantonnesse 3. that no man might envy another mans disproportion seeing no man had want no man might have superfluity Let us learne hence 1. To gather no more of this earthly Manna then God would have us to gather Quest. How shall I know Gods measure for me Answ. 1. That which his blessing by good and warrantable meanes affordeth is his measure and to transgresse Gods word in seeking or getting wealth is to goe beyond Gods measure 2. Neither to lay up nor to keep any of this manna without or against God Goods well gotten shall stand and prosper as manna gathered in the sixe dayes But gather this manna on the seaventh day or lay up without and against Gods commandement that is to say that which thou gettest falsly or well gotten which thou shouldst expend for Gods glory and the charitable reliefe of the poore members of Jesus Christ but doest not all that shall rot and stinke as stolen manna did Sect. 6. II. In respect of our selves also we learne sundry instructions from the consideration of both the mannahs the typicall and the true manna These instructions concerne 1. our estate 2. our duty 1. Concerning our estate To note how senselesse and void of understanding every man is by nature in the things of God and Jesus Christ Exod. 16. 15. None of the Jewes knew what the manna was No more doth any man know by nature the things of the Spirit of God 1. Cor. 2. 14. The naturall man perceiveth not the things of God If he perceive them not in his understanding much lesse can he receive them in his affection Tell the Jew of Christ or let the Jew heare Christ himselfe speaking of himselfe the manna and bread of life they conceive he is bread for the belly they must eate him up straight Ioh. 6. 52. Tell Nicodemus of the new birth he can conceive no second nativity but of going into his mothers wâ—mbe againe being old Ioh. 3 4. Tell the Samaritan of the water of life she cannot conceive whence to have it if not out of Iacobs well which hee and his cattell dranke Ioh. 4. 12. Nay such is our palpable blindnesse in spirituall things as we cannot onely not finde them but even offered unto us as the manna to them we cannot apprehend them nay wee cannot but reject them as that woman of Samaria Jesus Christ offers himselfe unto her she scorns him and will not make nor meddle with him Ioh. 4. 9. The reason whereof is partly in the things themselves and partly in our selves 1. The things are things of Gods spirit and cannot be reached or judged by any rule in nature For the things of creation the heathen knew them in part from God as God Rom. 1. 19 But for the things of Sanctification as that God the Father by his Sonne made the world or that God the Sonne by his Spirit made a new world here they are blind as moles Nay even in this part of knowledge the naturall man asketh what engines or tooles could God get to reare such a frame and will not beleeve it could be made with a word It will aske of what prejacent matter and will not beleeve that so great a thing could be made of nothing whereas we by faith understand that the world was framed by the word of God Heb. 11. 3. How blind then must they needs be in spirituall things that are blind in things naturall 2. The reason in our selves is that we are wedded to our own apprehensions and not easily led out of our conceits as vessels hardly let goe the savour of the first liquor wee will measure all by the standard of naturall reason and by the scantling of our owne senses Apply this observation 1. To see our impotency nay the contrariety of our nature to Gods grace Where is our free will to good In what disposition stands darknesse to entertaine light which fights against it But yee were darknesse saith the Apostle not darke or darkned but darknesse it selfe Nay yee were dead in trespasses and sinnes Eph. 2. 5. not halfe dead as the Samaritan but whole dead Now let all the Papists in the world teach us how a dead man can dispose and prepare himselfe to life And let us know how a privation of it selfe can regresse to an habit 2. To see what neede wee have of the Ministery to helpe us unto the true Manna Moses must tell the people Exod. 16. 15. This is the bread which the Lord hath given you to eate So must the ministers of the Gospell acquaint all the Israel of God with Christ the true manna by the word preached and say This is the bread of life which came downe from heaven in whom aloneis full nourishment to eternall life Nothing is good to salvation but by Gods revelation If the word preached doe not teach thee Christ the true manna thou never knowst him of thy selfe Let us pitty and pray for the lamentable blindnesse not of Popish recusants only but of wilfull and carelesse absenters of themselves from the house of God whose Judgement is just if they never come to a saving knowledge of Jesus Christ. 3. Hath Christ beene made knowne to thee that thou hast tasted the sweetnesse of him in the Gospell As Christ said to Peter so I say to thee Happy art thou for flesh and blood hath